Vivek Chudamani

Author(s): Shankaracharya, Madhavanand Swami
Publisher: Advaita Ashram
Catalog link: https://jainqq.org/explore/100007/1

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VIVEKACHUDAMANI OP SRI SANKARACHARYA Text, with English Translation, Notes and Index BY SWAMI MADHAVANANDA ADVAITA ASHRAMA MAYAVATI, DT. ALMORA, HIMALAYAS

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FOREWORD Scarcely any introduction is needed for a book that professes to be, as its title 'Crest-jewel of Discrimination'-shows, a masterpiece on Advaita Vedanta, the cardinal tenet of which is: brahma satyaM jaganmithyA jIvo brahmaiva nAparaH - 'Brahman alone is real, the universe is unreal and the individual soul is no other than the Universal Soul.' Being an original production of Sankara's genius, the book combines with a searching analysis of our experience an authoritativeness and a depth of sincerity that at once carry conviction into the heart of its readers. The whole book is instinct with the prophetic vision of a Seer, a man of Realisation, and the expression, too, is so lucid and poetical that quite a new life has been breathed into the dry bones of philosophical discussion, and that, too, on the most abstruse subject ever known. In preparing this edition, which is a reprint in book-form from the Prabuddha Bharata, the translator gratefully acknowledges his indebtedness to the admirable Sanskrit commentary of Swami Kesavacharya of the Munimandal, Kankhal, which along with the Hindi translation would be highly useful to those who want a fuller knowledge of this book.

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(iv) For facility of reference an Index has been added, and the book, it is hoped, will in its present form be a vade-mecum to all students of Advaita Philosophy. Mayavati, 1921. M. PREFACE TO THE SECOND EDITION In this edition the book has been generally revised and some improvement has been made as regards printing and other matters. All this, it is hoped, will make the book more acceptable to the public. Mayavati, 1926. http://www.ApniHindi.com

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VIVEKACHUDAMANI sarvavedAntasiddhAntagocaraM tamagocaram / govindaM paramAnandaM sadguru praNato'smyaham // 1 // I. I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru,' who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind. 'Viveka' means discrimination. 'Chuda' is crest, and 'Mani', jewel. Hence the title means 'Crest-jewel of discrimination.' Just as the jewel on the crest of a diadem is the most conspicuous ornament on a person's body, so the present treatise is a masterpiece among works treating of discrimination between the Real and the unreal. In this opening stanza salutation is made to God (Govinda), or to the Guru, in his absolute aspect. It may be interesting to note that the name of Sankara's Guru was Govinda pada, and the Sloka is ingeniously composed so as to admit of both interpretations. 1 Sadgurulit. the highly qualified preceptor, and may refer either to Sankara's own Guru or to God Himself, who is the Guru of Gurus. ] http://www.Apnihindi.com

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2 VIVEKACHUDAMANI jantUnAM narajanma durlabhamataH puMstvaM tato vipratA tasmAdvaidika dharmamArgaparatA vidvattvamasmAtparam / AtmAnAtmavivecanaM svanubhavo brahmAtmanA saMsthitimuktinoM zatajanmakoTisukRtaiH puNyairvinA labhyate // 2 // 2. For all beings a human birth is difficult to obtain, more so is a male body, rarer than that is Brahminhood, rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not - Self, Realisation, and continuing in a state of identity with Brahman, --these come next in order. (This kind of) Mukti is to be attained except through the well-earned merits of a hundred crore of births. ie not durlabhaM trayamevaitaddevAnugrahahetukam / manuSyatvaM mumukSutvaM mahApuruSasaMzrayaH // 3 // 3. There are three things which are rare indeed and are due to the grace of God-namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage. labdhvA kathaMcinarajanma durlabhaM tatrApi puMstvaM zrutipAradarzanam / yastvAtmamuktau na yateta mUDhadhIH sa hyAtmahA svaM vinihantyasaddmahAt // 4 // http://www.ApniHindi.com

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3 4. The man who having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert for self-liberation, verily commits suicide, for he kills himself by clinging to things unreal. VIVEKACHUDAMANI itaH ko nvasti mUDhAtmA yastu svArthe pramAdyati / durlabhaM mAnuSaM dehaM prApya tatrApi pauruSam // 5 // 5. What greater fool is there than the man who having obtained a rare human body, and a masculine body too, neglects to achieve the real end' of this life? ['The real end &c.-viz., Liberation.] om vadantu zAstrANi yajantu devAn kurvantu karmANi bhajantu devatAH / Atmaikyabodhena vinApi mukti rna sidhyati brahmazatAntare'pi // 6 // 6. Let people quote scriptures and sacrifice to the gods, let them perform rituals and worship the deities, there is no Liberation for anyone without the realisation of one's identity with the Atman, no, not even in the lifetime' of a hundred Brahmas put together. [1Lifetime &c.-i.e., an indefinite length of time. One day of Brahma (the Creator) is equivalent to 432 million years of human computation, which is supposed to be the duration of the world.] http://www.Apni Hindi.com

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4 VIVEKACHUDAMANI amRtatvasya nAzAsti vittenetyeva hi zrutiH / bravIti karmaNo muterahetutvaM sphuTaM yataH // 7 // 7. There is no hope of Immortality by means of riches-such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of Liberation. [The reference is to Yajnavalkya's words to his wife Maitreyi, Brihadaranyaka II. iv. 2. Cf. the Vedic dictum, na karmaNA na prajayA dhanena tyAgenaike amRtatvamAnazu : - 'Neither by rituals, nor by progeny, nor by riches, but by renunciation alone some attained Immortality.'] bhato vimuktaya prayateta vidvAn saMnyasta bAhyArthasukhaspRhaH san / com santaM mahAntaM samupetya dezikaM tenopadiSTArthasamAhitAtmA // 8 // 8. Therefore the man of learning should strive his best for Liberation, having renounced his desire for pleasures from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth inculcated by him. [Duly--i.e., according to the prescribed mode. (Vide Mundaka I. ii. 12.) The characteristics of a qualified Guru are given later on in sloka 33.] urddharedAtmanAtmAnaM magna saMsArabAridhau / yogArUDhatvamAsAdya samyagdarzananiSThayA // 6 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 9. Having attained the Yogarudha state,' one should recover oneself, immersed in the sea of birth and death, by means of devotion to right discrimination. [1Yogarudha state-Described in Gita VI. 4.-"When one is attached neither to sense-objects nor to actions, and has given up all desires, then he is said to be Yogarudha or to have ascended the Yoga-path."] saMnyasya sarvakarmANi bhavabandhavimuktaye / acuat qusa'vfe'azanata safead: 11| 20 || 5 10. Let the wise and erudite man, having commenced the practice of the realisation of the Atman, give up all works' and try to cut loose the bonds of birth and death. ['All works-only Sakama-karma or works performed with a view to gaining more sense-enjoyment are meant, not selfless work.] cittasya zuddhaye karma na tu vastUpalabdhaye / argfefeftanto a fifercentenfefer: || 33 || II. Work is for the purification of the mind, not for the perception of the Reality. The realisation of Truth is brought about by discrimination and not in the least by ten millions of acts. [The idea is, that works properly done cleanse the mind of its impurities, when the Truth flashes of itself.] http://www.Apni Hindi.com

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VIVEKACHUDAMANI samyagvicArataH siddhA rajjutattvAvadhAraNA / bhrAntoditamahAsarpabhayaduHkhavinAzinI // 12 // 12. By adequate reasoning the conviction of the reality1 about the rope is gained, which puts an end to the great fear and misery caused by the snake worked up in the deluded mind. ['Reality &c.-i.e., that it is a rope and not a snake, for which it was mistaken.] arthasya nizcayo dRSTo vicAreNa hitoktitaH / na snAnena na dAnena prANAyAmazatena vA // 13 // 13. The conviction of the Truth is seen to proceed from reasoning upon the salutary counsel of the wise,' and not by bathing in the sacred waters, nor by gifts, nor by hundreds of Pranayamas. [ 1 The wise men of realisation.] adhikAriNamAzAste phalasiddhirvizeSataH / upAyA dezakAlAdyAH santyasminsahakAriNaH // 14 // 14. Success depends essentially on a qualified aspirant, and time, place and such other means are but auxiliaries in this regard. ['The qualifications will be enumerated in stanzas 16 and 17.] bhato vicAraH kartavyo jijJAsorAtmavastunaH / samAsAdya dayAsindhuM guru N brahmaviduttamam // 15 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 15. Hence the seeker after the Reality of the Atman should take to reasoning, after duly approaching the Guru--who should be the best of the knowers of Brahman, and an ocean of mercy. medhAvI puruSo vidvaanhaapohvickssnnH| adhikaaryaatmvidyaayaamuktlkssnnlkssitH||16|| 16. The intelligent and learned man skilled in arguing in favour of the scriptures and refuting counter-arguments against them,-one who has got the above characteristics is the fit recipient of the knowledge of the Atman. vivekino viraktasya shmaadigunnshaalinH| mumukSoreva hi brahmajijJAsAyogyatA matA // 17 // 17. The man of discrimination between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and is longing for Liberation, is alone considered qualified to inquire after Brahman. sAdhanAnyatra catvAri kathitAni manISibhiH / yeSu satsveva sabhiSThA yadabhAve na sibhyati // 18 // 18. Regarding this, sages have spoken of four means of attainment, which alone being present, the devotion to Brahman succeeds, and in the absence of which, it fails. http://www.Apnihindi.com

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VIVEKACHUDAMANI nityAnityavastuvivekaH prignnyte| ihAmutraphalabhogavirAgastadanantaram / zamAdiSaTkasampattirmumukSutvamiti sphuTam // 16 // 19. First is enumerated the discrimination between the Real and the unreal, next comes the aversion to the enjoyment of fruits (of one's actions) here and hereafter, (next is) the group of six attributes, viz., calmness and the rest, and (last) is clearly the yearning for Liberation. brahma satyaM jaganmithyetyevaMrUpo vinishcyH| so'yaM nityAnityavastuvivekaH samudAhRtaH // 20 // 20. A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as the discrimination (Viveka) between the Real and the unreal. tadvairAgyaM jihAsA yA drshnshrvnnaadibhiH| dehAdibrahmaparyante hyanitye bhogavastuni // 21 // 21. Vairagya or renunciation is the desire to give up all transitory enjoyments (ranging) from those' of an (animate) body to those of Brahmahood (having already known their defects) from observation, instruction and so forth. 1From those &c.-Brahma is the highest being in the scale of relative existence. The seeker after Freedom http://www.Apnihindi.com

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VIVEKACHUDAMANI has to transcend this scale undetained by enjoyments implying subject-object relation, and realise his Self as Existence-Knowledge-Bliss Absolute. 2 Having &c.-- fasqulfafat: may also be rendered as, "(the giving up being effected) through all the enjoying organs and faculties."] virajya viSayavAtAhoSadRSTyA muhurmuhuH / svalakSye niyatAvasthA manasaH zama ucyate // 22 // 22. The resting of the mind steadfastly on its Goal (viz., Brahman) after having detached itself from the manifold of sense-objects by continually observing their defects, is called Sama or calmness. Hindi com viSayebhyaH parAvartya sthApanaM svsvgolke| ubhayeSAmindriyANAM sa damaH parikIrtitaH / bAhyAnAlambanaM vRttareSoparatiruttamA // 23 // 23. Turning both kinds of sense-organs away from sense-subjects and placing them in their respective centres is called Dama or selfcontrol. The best Uparati or self-withdrawal consists in the mind-function ceasing to act by means of external objects. [1Both kinds &c.--viz. the organs of knowledge and those of action.] sahanaM sarvaduHkhAnAmapratIkArapUrvakam / / cintAvilAparahitaM sA titikSA nigadyate // 24 // http://www.Apnihindi.com

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TO VIVEKACHUDAMANI 24. The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or lament on their score, is called Titiksha or forbearance. zAstrasya guruvAkyasya satyabuddhayavadhAraNam / sA zraddhA kathitA sadbhiryayA vastUpalabhyate // 25 // 25. Acceptance by firm judgment of the mind as true of what the scriptures and the Guru instruct, is called by the sages Shraddha or faith, by means of which the Reality is perceived. ["Acceptance &c.--Not to be confused with what is generally called blind acceptance. The whole mind must attain to that perfect state of assured reliance on the truth of instructions received, without which a whole-hearted, one-pointed practice of those instructions is not possible. ] sarvadA sthApanaM buddhaH zuddha brahmaNi srvdaa| tatsamAdhAnamityuktaM na tu cittasya lAlanam // 26 // 26. Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the everpure Brahman is what is called Samadhana or self-settledness. ['Not &c.--That is, not the mere intellectual or philosophical satisfaction in thinking of or studying the http://www.Apnihindi.com

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VIVEKACHUDAMANI II Truth. The intellect must be sought to be resolved into the higher activity of concentration on the Truth.] ahaMkArAdidehAntAn bandhAnajJAnakalpitAn / svasvarUpAvabodhena moktumicchA mumukSutA // 27 // 27. Mumukshuta or yearning for Freedom is the desire to free oneself, by realising one's true nature, from all bondages from that of egoism to that of the body,-bondages super-imposed by Ignorance. mandamadhyamarUpApi vairAgyeNa shmaadinaa| prasAdena guroH seyaM pravRddhA sUyate phalam // 28 // 28. Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairagya (renunciation), Sama (calmness), and so on. bairAgyaM ca mumukSutvaM tInaM yasya tu vidyate / tasminnevArthavantaH syuH phalavantaH zamAdayaH // 26 // 29. In his case verily whose renunciation and yearning for Freedom are intense, calmness and the other practices have (really) their meaning and bear fruit. http://www.Apnihindi.com

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12 VIVEKACHUDAMANI patayAmandatA yatra viraktatvamumukSayoH / marau salilavattatra zamAderbhAnamAtratA // 30 // 30. Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere appearances,1 like water in a desert! [1Mere appearances &c.-i.e., they are without any stability and may vanish like the mirage any time. For without burning renunciation and desire for Freedom, the other practices may be swept off by a strong impulse of infatuation or some strong blind attachment.] mokSakAraNasAmagrayAM bhaktireva garIyasI / com svasvarUpAnusandhAnaM bhaktirityabhidhIyate // 31 // 31. Among things conducive to Liberation, devotion (Bhakti) alone holds the supreme place. The seeking' after one's real nature is designated as devotion. [1The seeking &c.-This definition is from the Advaita standpoint. Dualists who substitute Isvara, the Supreme Lord, for the Atman or Supreme Self immanent in being, of course define Bhakti otherwise. For example, Narada defines it as sA kasmaicit paramapremarUpA - "It is of the nature of extreme love to some Being," and Sandilya, another authority on the subject, puts it as a geft-"It is extreme attachment to Isvara, the Lord." On reflection it will appear that there is not much difference between the definitions of the two schools.] http://www.Apni Hindi.com

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VIVEKACHUDAMANI svAtmatattvAnusandhAnaM bhaktirityapare jaguH / uktasAdhanasaMpannastattvajijJAsura / tmanaH upasIdedguru prAzaM yasmAdbandhavimokSaNam // 32 // 32. Others maintain that the inquiry into the truth of one's own Self is devotion. The inquirer about the truth of the Atman who is possessed of the above-mentioned2 means of attainment should approach a wise preceptor, who confers emancipation from bondage. 13 [1Truth &c.-This is simply putting the statement of the previous Sloka in another way, for we are the Atman in reality, though ignorance has veiled the truth from us. 2Above-mentioned-i.e., in Slokas 19 and 31.] amarisqfanisamedi di aufaza: 1 brahmaNyuparataH zAnto nirindhana ivAnalaH / ahetukadayAsindhurbandhurAnamatAM satAm // 33 // 33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself into Brahman, is calm, like fire' that has consumed its fuel, who is a boundless reservoir of mercy 'that knows no reason, and a friend of all good people who prostrate themselves before him. [1Fire &c. Cf. Svetasvatara, VI. 19. The state of mergence in Brahman and the perfect cessation of all activity of the relative plane is meant. http://www.Apni Hindi.com

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VIVEKACHUDAMANI The Sloka is an adaptation of the language of the Sruti.] tamArAdhya guru bhaktayA prahaprazrayasevanaiH / prasanna tamanuprApya pRcchejjJAtavyamAtmanaH // 34 // 34. Worshipping that Guru with devotion, and approaching him, when he is pleased with prostration, humility and service, (he) should ask him what he has got to know: svAminnamaste natalokabandho kAruNyasindho patitaM bhvaadhau| mAmuddharAtmIyakaTAkSadRSTayA / . com . RjyAtikAruNyasudhAbhivRSTayA // 35 // 35. O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee, save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme. [The expression abounding in hyperbole, is characteristically Oriental. The meaning is quite plain.] durvArasaMsAradAvAgmitapta dodhUyamAnaM duradRSTavAtaiH bhItaM prapannaM paripAhi mRtyoH zaraNyamanyadyadahaM na jAne // 36 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 15 36. Save me from death, afflicted as I am by the unquenchable fire of this world-forest, and shaken violently by the winds of an untoward lot, terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter. riFire &c.-The world (Samsara) is commonly compared to a wilderness on fire. The physical and mental torments are referred to. 2 Untoward lot--the aggregate of bad deeds done in one's past incarnations, which bring on the evils of the present life.] KIT RETHIT facement final com vasantavallokahitaM crntH| tIrNAH svayaM bhImabhavArNavaM janA nahetunAnyAnapi tArayantaH // 37 // 37. There are good souls, calm and magnanimous, who do good to others as does the spring, and who having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever. ['Do good &c.--i.e., unasked, out of their heart's bounty, as the spring infuses new life into animate and inanimate nature, unobserved and unsought. The next Sloka follows up the idea.] http://www.Apnihindi.com

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16 VIVEKACHUDAMANI ayaM svabhAvaH svata eva yatpara zramApanodapravaNaM mahAtmanAm / sudhAMzureSa svayamarkakarkaza * prabhAbhitaptAmavati kSitiM kila // 38 // 38. It is the very nature of the magnanimous to move of their own accord towards removing others' troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun. brahmAnandarasAnubhUtikalitaiH pUtaiH suzItairyutai-m !SmadvAkkalazojjhitaiH zrutisukhairvAkyAmRtaiH sevaya / saMtaptaM bhavatApadAvadahanajvAlAbhirenaM prabho dhanyAste bhavadIkSaNakSaNagateH pAtrIkRtAH sviikRtaaH||36|| 39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear, -do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thy eye lights, accepting them as thine own. http://www.Apnihindi.com

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VIVEKACHUDAMANI 17 [Stripped of metaphor the Sloka would mean : Take pity on me and teach me the way out of this world and its afflictions.] kathaM tareyaM bhavasindhumetaM kA vA gatimeM katamo'styupAyaH / jAne na kiJcitkRpayA'va mAM prabho saMsAraduHkhakSatimAtanuSya // 40 // 40. How to cross this ocean of phenomenal existence, what is to be my fate, and which of the means should I adopt--as to these I know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence. [Which &c.-Among the various and often conflicting means prescribed in the Shastras, which am I to adopt?] tathA vadantaM zaraNAgataM svaM sNsaardaavaanltaaptptm| nirIkSya kAruNyarasAdRSTayA dadyAdabhIti sahasA mahAtmA // 41 // 41. As he thus speaks, tormented by the afflictions of the world--which is like a forest on fire-and seeking his protection, the saint eyes http://www.Apnihindi.com

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18 VIVEKACHUDAMANI him with a glance softened with pity and. spontaneously bids him give up all fear. vidvAnsa tasmA upasattimIyuSe mumukSave sAdhu ythoktkaarinne| prazAntacittAya zamAnvitAya tatvopadezaM kRpayaiva kuryAt // 42 // 42. To him who has sought his protection, thirsting for Liberation, who duly obeys the injunctions of the scriptures, who is of a pacified mind, and endowed with calmness,-(to such a one) the sage proceeds to inculcate the truth out of sheer grace. Apnihindi.com [This verse is an adaptation of Mundaka Upa. I., iii., 13. ___ iWho &c.-The adjectives imply that he is a qualified aspirant.] mA bhaiSTa vidvaMstaSa nAstyapAyaH sNsaarsindhostrnne'styupaayH| yenaiva yAtA yatayo'sya pAraM tameva mArga tava nirdizAmi // 43 // 43. Fear not, O learned one, there is no death for thee; there is a means of crossing this sea of relative existence; that very way by which sages have gone beyond it, I shall inculcate to thee. http://www.Apnihindi.com

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VIVEKACHUDAMANI 19 astyupAyo mhaankshcitsNsaarbhynaashnH| tena tI, bhavAmbhodhiM paramAnandamApsyasi // 44 // 44. There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsara and attain bliss supreme. vedAntArthavicAreNa jAyate jJAnamuttamam / tenAtyantikasaMsAraduHkhanAzo bhavatyanu // 45 // 45. Reasoning on the meaning of the Vedanta leads to efficient knowledge, which is immediately followed by the total annihilation of the misery born of relative existence. ['Efficient knowledge--the highest knowledge, which consists of the realisation of the identity of the individual soul with Brahman.] zraddhAbhaktidhyAnayogAnmumukSo mUktahetUnvakti saakssaacchutergiiH| yo vA eteSveva tiSThatyamuSya mokSo'vidyAkalpitAhehabandhAt // 46 // 46. Faith, devotion and the Yoga of meditation--these are mentioned by the Sruti as the immediate factors of Liberation in the case of a http://www.Apnihindi.com

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20 VIVEKACHUDAMANI seeker; whoever abides in these gets Liberation from the bondage of the body, which is the conjuring of Ignorance. [The reference is to Kaivalya Upanishad 1, 2. 1Faith Shraddha, devotion-Bhakti. been defined in Slokas 25, 31 and 32. 2Bondage &c.-i.e., identification of the Self with the body, which is solely due to Ignorance or Avidya.] ajJAnayogAtparamAtmanastava hyanAtmabandhastata eva saMsRtiH / tayorvivekoditabodhabahni These have razAnakArya pradahetsamUlam // 47 // A411 Hgh the touch of 47. It is verily through Ignorance that thou who art the Supreme Self findest thyself under the bondage of non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root. ziSya uvAca / gaven guni zanfaaratsoi fanya aur 1 yaduttaramahaM zrutvA kRtArthaH syAM bhavanmukhAt // 48 // The disciple said: 48. Condescend to listen, O Master, to the question I am putting (to thee). I shall be gratified to hear a reply to the same from thy lips. http://www.ApniHindi.com

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VIVEKACHUDAMANI 2I ko nAma bandhaH kathameSa bhAgataH kathaM pratiSThAsya kathaM vimokssH| ko'sAvanAtmA paramaH ka AtmA / tayovivekaH kathametaducyatAm // 46 // 49. What is bondage, forsooth? How has it come (upon the Self)? How does it continue to exist? How is one freed from it? What is this non-Self? And who is the Supreme Self? And how can one discriminate between them ?Do tell me about all these. www. A zrIgururuvAca / / . com dhanyo'si kRtakRtyo'si pAvitaM te kulaM tvyaa| yadavidyAbandhamuktyA brahmIbhavitumicchasi // 50 // The Guru replied : 50. Blessed art thou! Thou hast achieved thy life's end and hast sanctified thy family, that thou wishest to attain Brahmanhood by getting free from the bondage of Ignorance ! RNamocanakartAraH pituH santi sutAdayaH / bandhamocanakartA tu svasmAdanyo na kazcana // 51 // 51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage. http://www.Apnihindi.com

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22 VIVEKACHUDAMANI [In this and the next few Slokas the necessity of direct realisation is emphasised as the only means of removing Ignorance.] mastaka nyastamArAderduHkhamanyainivAryate / kSudhAdikRtaduHkhaM tu vinA svena na kenacit // 52 // 52. The trouble such as that caused by a load on the head can be removed by others, but none but one's own self can put a stop to the pain which is caused by hunger and the like. pathyamauSadhasevA ca kriyate yena rogiNA / ArogyasiddhirdRSTA'sya nAnyAnuSThitakarmaNA // 53 // 53. The patient who takes (the proper) diet and medicine is alone seen to recover completely, --not through work done by others. vastusvarUpaM sphuTabodhacakSuSA svenaiva vedyaM na tu paNDitena / candrasvarUpaM nijacakSuSaiva jJAtavvamanyairavagamyate kim // 54 // 54. The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one's own eyes ; can others .make him know it? http://www.ApniHindi.com

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VIVEKACHUDAMANI 23 avidyAkAmakarmAdipAzabandhaM vimocitum / kaH zaknuyAdvinAtmAnaM kalpakoTizatairapi // 55 // 55. Who but one's own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye even in a hundred crore of cycles?? ['Ignorance &c.--Ignorance of our real nature as the blissful Self leads to desire which in its turn impels us to action, entailing countless sufferings. -Cycles-Kalpa, the entire duration of the evolved universe. See note on Sloka 6.] na yogena na sAMkhyena karmaNA no na vidyayA / / brahmAtmaikatvabodhena mokSaH sidhyati nAnyathA // 56 // 56. Neither by Yoga," nor by Sankhya, nor by work, nor by learning, but by the realisation of one's identity with Brahman is Liberation possible, and by no other means. ['Neither &c.--None of these, if practised mechanically, will bring on the highest knowledge, the absolute identity of the Jiva and Brahman, which alone, according to Advaita Vedanta, is the supreme way to Liberation. 2Yoga-may mean Hatha Yoga which strengthens the body. Sankhya-According to the Sankhya philosophy Liberation is achieved by the discrimination between Purusha and Prakriti. The Purusha is sentient but in http://www.Apnihindi.com

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24 active, and all activity belongs to Prakriti, which is non-sentient, yet independent of the Purusha. The Sankhyas also believe in a plurality of Purushas. These are the main differences between the Sankhya and Vedanta philosophies. VIVEKACHUDAMANI 4Work-Work for material ends, such as getting to heaven and so forth, is meant. Compare Svetasvatara Upa. III. 8.-"Seeing Him alone one transcends death, there is no other way."] aftorrer avelized arstangerenger;, | prajAraJjanamAtraM tanna sAmrAjyAya kalpate // 57 // 57. The beauty of a guitar's form and the skill of playing on its chords serve merely to please some persons, they do not suffice to confer sovereignty. vAgvaikharI zabdajharI zAstravyAkhyAnakauzalam / aguzi fagai angma a g gma || 46 || 58. Loud speech' consisting of a shower of words, the skill in expounding scriptures, and likewise erudition-these merely bring on a little personal enjoyment to the scholar but are no good for Liberation. [Book-learning to the exclusion of realisation is deprecated in this and the following Slokas. 1Loud Speech-Speech is divided into four kinds according to its degree of subtlety. Vaik hari is the lowest http://www.Apni Hindi.com

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VIVEKACHUDAMANI 25 class, and represents articulate speech. Hence, dabbling in mere terminology is meant.] avijJAte pare tattve zAstrAdhItistu niSphalA / vijJAte'pi pare tattve zAstrAdhItistu niSphalA // 56 // 59. The study of the scriptures is useless as long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known. [ Prior to realisation, mere book-learning without discrimination and renunciation is useless as it cannot give us Freedom, and to the man of realisation it is all the more so, as he has already achieved his life's end.] WW. APILLFILLoL . COLLL zabdajAla mahAraNyaM cittabhramaNakAraNam / ataH prayatlAjjJAtavyaM tttvjnystttvmaatmnH|| 60 // 60. The scriptures consisting of many words are a dense forest which causes the mind to ramble merely. Hence the men of wisdom should earnestly set about knowing the true nature of the Self. ajJAnasarpadaSTasya brahmazAnauSadhaM binaa| kimu vedaizca zAstrazca kimu mantraiH kimauSadhaiH // 61 // 61. For one who has been bitten by the serpent of Ignorance the only remedy is the http://www.Apnihindi.com

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26 VIVEKACHUDAMANI knowledge of Brahman. Of what avail are the Vedas and scriptures, Mantras and medicines to such a one? na gacchati vinA pAnaM vyAdhirauSadhazabdataH / vinA'parokSAnubhavaM brahmazabdairna mucyate // 62 // 62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by the mere utterance of the word Brahman. akRtvA dRzyavilayamajJAtvA tattvamAtmanaH / om brahmazabdaiH kuto muktiruktimAtraphalairnRNAm // 63 // 63. Without' causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman ?-It would result merely in an effort of speech. ['Without &c.-By realising one's identity with Brahman, the One without a second, in Samadhi, one becomes the pure Chit (Knowledge Absolute), and the duality of subject and object vanishes altogether. Short of this, Ignorance which is the cause of all evil is not destroyed.] akRtvA zatrusaMhAramagatvAkhilabhUzriyam / rAjAhamiti zabdAnno rAjA bhavitumarhati // 64 // http://www.Apni Hindi.com

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27 64. Without killing one's enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, 'I am an emperor.' VIVEKACHUDAMANI AptoktiM khananaM tathopari zilAdyutkarSaNaM svIkRtim / falaq: ended afg afg: apdeg finita || tadvadbrahmavidopadezamananadhyAnAdibhirlabhyate / mAyAkAryatirohitaM svamamalaM tattvaM na duryuktibhiH // 65 // 65. As a treasure1 hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and such other things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the Self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted argumentation. [1Treasure &c.-Nikshepah. The idea is-one must undergo the necessary practice.] tasmAtsarvaprayatnena bhavabandhavimuktaye / svaireva yataH kartavya rogAdAviva paNDitaiH // 66 // 66. Therefore the wise should, as in the case of disease and the like, personally strive by all http://www.Apni Hindi.com

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28 VIVEKACHUDAMANI the means in their power to be free from the bondage of repeated births and deaths. yastvayAdya kRtaH prazno varIyAJchAstravinmataH / sUtraprAyo nigUDhArtho jJAtavyazca mumukSubhiH // 67 // 67. The question that you have asked to-day is excellent, approved by those versed in the Shatras, aphoristic, pregnant with meaning and fit to be known by the seekers after Liberation. [Aphoristic-terse and pithy.] zRNuSvAvahito vidvanyanmayA smudiiryte| tadetacchravaNAtsadyo bhavabandhAdvimokSyase // 68 // 68. Listen attentively, O learned one, to what I am going to say. By listening to it you shall be instantly free from the bondage of Samsara. mokSasya hetuH prathamo nigadyate vairaagymtyntmnityvstussu| tataH zamazcApi damastitikSA nyAsaH prasaktAkhilakarmaNAM bhRzam // 66 // 69. The first step to Liberation is the extreme aversion' to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work? enjoined in the scriptures. http://www.Apnihindi.com

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VIVEKACHUDAMANI 29 ['Aversion &c.--These four have been defined in Slokas 2024. Cf. Sruti- TTTT TA 34carafagg: 1 2 All work: All work done with inotive, including the good ones prescribed in the Shastras and those that are evil, which men do prompted by their own nature.] tataH zrutistanmananaM satattva dhyAnaM ciraM nityanirantaraM muneH| tato'vikalpaM parametya vidvA nihaiva nirvANasukhaM samRcchati // 70 // 70. Then come hearing, reflection on that, and long, constant and unbroken meditation on the Truth for the Muni. After that the learned one attains the supreme Nirvikalpa state and realises the bliss of Nirvana even in this life. [Compare Bri. Upa. II. iv. 5. Hearing--of the Truth from the lips of the Guru. 2Meditation--the flowing of the mind in one unbroken stream towards one object. 3Muni--the man of reflection. 4Nirvikalpa state-that state of the mind in which there is no distinction between subject and object, all the mental activities are held in suspension, and the aspirant is one with his Atman. It is a superconscious state, beyond all relativity, which can be felt by the fortunate seeker, but cannot be described in words. The utmost that can be said of it is that it is inexpressible Bliss, and Pure Consciousness. Nirvana, which literally means 'blown out,' is another name for this. 7 http://www.Apnihindi.com

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30 VIVEKACHUDAMANI yadboddhavyaM tavedAnImAtmAnAtmAvavecanam / taducyate mayA samyak zrutvAtmanyavadhAraya // 1 // 71. Now I am going to tell thee fully about what thou ought to know--the discrimination between the Self and non-Self. Listen to it and decide about it in thy mind. majAsthimedApalaraktacarma tvagAhayairdhAtubhirebhiranvitam / pAdoruvakSobhujapRSThamastakai. raGgairupAGgarupayuktametat // 72 // 72. Composed of the seven ingredients, viz., marrow, bones, fat, flesh, blood, skin and cuticle, and consisting of the following limbs and their parts-legs, thighs, the chest, arms, the back and the head: ahaMmameti prathitaM zarIraM mohAspadaM sthUlamitIryate budhaiH| nabhonabhasvadahanAmbubhUmayaH sUkSmANi bhUtAni bhavanti tAni // 73 // 73. This body, reputed to be the abode of the infatuation of 'I and mine', is designated by sages as the gross body. The sky,' air, fire, water and earth are subtle elements. They http://www.Apnihindi.com

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VIVEKACHUDAMANI 31 [IThe sky &c.-These are the materials out of which the gross body has been formed. They have got two states, one subtle and the other gross.] parasparAMzaimilitAni bhUtvA sthUlAni ca sthUlazarIrahetavaH / mAtrAstadIyA viSayA bhavanti zabdAdayaH paJca sukhAya bhoktuH|| 74 // 74. Being united' with parts of one another and becoming gross, (they) form the gross body. And their subtle essences' form' sense-objectsthe groups of five such as sound" and the rest which conduce to the happiness of the experiencer, the individual soul. ["Being united &c.--The process is as follows: Each of the five elements is divided into two parts. One of the two halves is further divided into four parts. Then each gross element is formed by the union of one-half of itself with one-eighth of each of the other four. 2Subtle essences-Tanmatras. 3Form &c-by being received by the sense-organs. 4Sound. 6.c.-sound, touch, smell, taste and sight. 5Happiness &c.-Happiness includes its opposite, misery also.] * ya eSu mUDhA viSayeSu baddhA rAgorupAzena sudurdmen| http://www.Apnihindi.com

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32 VIVEKACHUDAMANI AyAnti niryAntyadha UrddhamuccaiH svakarmadUtena javena nItAH // 75 // 75. Those fools who are tied to these senseobjects by the stout cord of attachment, so very difficult to snap, come1 and depart, up and down, carried amain by the powerful emissary' of one's own action. [1Come &c.-Become subject to birth and death and assume various bodies from those of angels to those of brutes, according to the merits of their work. 2Emissary &c.-Just as a culprit seizing things not belonging to him is put in fetters and sentenced by the royal officer in various ways, so the Jiva, oblivious of his real nature, through his attachment to sense-objects is subjected to various kinds of misery.] zabdAdibhiH paJcabhireva paJca paJcatvamApuH svaguNena baddhAH / kuraGgamAtaGgapataGgamIna bhRGgA naraH paJcabhiraJcitaH kim // 76 // 76. The deer, the elephant, the moth, the fish and the black-bee-these five have died, being tied to one or other of the five senses, viz., sound etc., through their own attachment.1 What then is in store for man who is attached to all these five! [1Own attachment-The word guna in the text means both 'a rope' and 'a tendency.'] C http://www.Apni Hindi.com "

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VIVEKACHUDAMANI 33 doSeNa tIvo viSayaH kRssnnsrpvissaadpi| viSa nihanti bhoktAraM draSTAraM cakSuSApyayam // 77 // 77. Sense-objects are more virulent in their evil effects than the poison of the cobra even. Poison kills one who takes it, but those others kill one who even looks' at them through the eyes. [Looks 6.c.-The mention of the eyes here is only typical, and implies the other sense-organs also; contact with the external world by any organ is meant.] WWW. viSayAzAmahApAzAdyo vimuktaH sudustyajAt / sa eva kalpate muktaMya nAnyaH SaTzAstravedyapi // 78 // 78. He who is free from the terrible fetters of the hankering for the sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else, - even though he be versed in all the six Shastras.1 PISix Shastras-the six schools of Indian philosophy. Mere book-learning without the heart's yearning for emancipation will not produce any effect.] ApAtaverAmyavato mumukSU mbhavAbdhipAraM pratiyAtumudyatAm / AzAgraho majayate'ntarAle nigRhya kaNThe vinivartya vegAt // 7 // http://www.Apnihindi.com

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34 VIVEKACHUDAMANI 79. Those seekers after Liberation who have got only an apparent dispassion (Vairagya) and are trying to cross the ocean of Samsara (relative existence), the shark of hankering catches by the throat and violently snatching away? drowns them half-way. [1Snatching away--from the pursuit of Brahmajnana.] viSayAkhyAgraho yena suviraktayasinA htH| sa gacchati bhavAmbhodheH pAraM pratyUhavarjitaH // 8 // 80. He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsara, free from all obstacles. . viSamaviSayamArgargacchato'nacchabuddheH pratipadamabhiyAto mRtyurapyeSa viddhi / hitasujanagurUktayA gacchataH svasya yuktyA prabhavati phalasiddhiH satyamityeva viddhi // 81 // 81. Know that death quickly overtakes the stupid man who walks along the dreadful ways of sense-pleasure, whereas one who walks in accordance with the instructions of a well-wishing and worthy Guru, as also his own reasoning, achieves his end-know this to be true. http://www.Apnihindi.com

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VIVEKACHUDAMANI 35 mokSasya kAMkSA yadi vai tavAsti tyajAtidUrAdviSayAnviSaM yathA / pIyUSavattoSadayAkSamArjava prazAntidAntIja nityamAdarAt // 82 // 82. If indeed thou hast a craving for Liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straightforwardness, calmness and self-control. anukSaNaM yatparihRtya kRtya .com manAyavidyAkRtabandhamokSaNam / dehaH parArtho'yamamuSya poSaNe yaH sajate sa svamanena hanti // 83 // 83. Whoever leaves aside what should always be attempted, viz., the emancipation from the bondage of Ignorance without beginning, and passionately seeks to nourish this body, which is an object for others to enjoy, commits suicide thereby. [1For others &c.--To be eaten perchance by dogs and jackals after death.] zarIrapoSaNArthI san ya AtmAnaM vidvakSati / prAhaM dArudhiyA dhRtvA nadIM tataM sa gacchati // 84 // http://www.Apnihindi.com

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VIVEKACHUDAMANI WAWAW 84. Whoever seeks to realise the Self by devoting himself to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log. moha eva mhaamRtyumumukssorsspuraadissu| moho vinirjito yena sa muktipadamarhati // 85 // 85. So for a seeker after Liberation the infatuation' over things like the body is a dire death. He who has thoroughly conquered this deserves the state of Freedom. ['Infatuation--that I am the body, or that the body, etc., are mine.] - ma ndi com . mohaM jahi mahAmRtyuM dehdaarsutaadissu| yaM jitvA munayo yAnti tadviSNoH paramaM padam // 86 // 86. Conquer the infatuation over things like the body, one's wife and children, conquering which the sages reach that Supreme State of Vishnu. ["Supreme State &c.--From Rig-Veda, I. xxii. 20-21.) tvaGmAMsarudhiranAyumedomajAsthisaMkulam / pUrNa mUtrapurISAbhyAM sthUlaM nindyamidaM vpuH|| 87 // 87. This gross body is to be deprecated, for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full of other offensive things. http://www.Apnihindi.com

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VIVEKACHUDAMANI 37 paJcIkRtebhyo bhUtebhya sthUlebhyaH pUrvakarmaNA / samutpannamidaM sthUlaM bhogAyatanamAtmanaH / avasthA jAgarastasya sthUlArthAnubhavo yataH // 88 // 88. This gross body is produced by one's past actions out of the gross elements formed' by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects. [1Subdividing &c.-Panchikarana. See note I on Sloka 74.] bAhyendriyaiH sthUlapadArthasevAMta srakcandanastrayAdivicitrarUpAm / karoti jIvaH svayametadAtmanA tasmAtprazastirvapuSo'sya jAgare // 86 // 89. Identifying itself with this form the individual soul, though separate, enjoys gross objects, such as garlands and sandal-paste, etc., by means of the external organs. Hence, this body has its fullest play in the waking state. sarvo'pi bAhyasaMsAraH puruSasya yadAzrayaH / viddhi dehamidaM sthUlaM gRhavadgRhamedhinaH // 10 // ___go. Know this gross body to be like a house to the householder, on which rests man's entire dealing with the external world. http://www.Apnihindi.com

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38 VIVEKACHUDAMANI sthUlasya sambhavajarAmaraNAni dharmAH sthaulyAdayo bahuvidhAH shishutaadyvsthaaH| varNAzramAdiniyamA bahudhA'mayAH syuH pUjAvamAnabahumAnamukhA vizeSAH // 11 // 91. Birth, decay and death are the various characteristics of the gross body, as also stoutness, etc.; childhood, etc., are its different conditions; it has got various restrictions regarding caste' and order of life"; it is subject to various diseases, and meets with different kinds of treatment, such as worship, insult and high honours. [Caste-Brahmana, etc.indi com POrder of life-Brahmacharya, etc.] buddhIndriyANi zravaNaM tvagakSi ghrANaM ca jihvA viSayAvavodhanAt / vAkpANipAdA gudamapyupasthaH karmendriyANi pravaNena karmasu // 12 // 92. The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work. nigadyate'ntaHkaraNaM manodhI rahaMkRtizcittamiti svvRttibhiH| http://www.Apnihindi.com

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VIVEKACHUDAMANI 39 manastu saMkalpavikalpanAdibhi bUddhiH pdaarthaabhyvsaaydhrmtH||13|| atraabhimaanaadhmityhNkRtiH| svArthAnusandhAnaguNena cittam // 14 // 93-94. The inner organ (Antahkarana) is called Manas, Buddhi, ego or Chitta, according to their respective functions: the Manas, from its considering the pros and cons of a thing; the Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one's own self; and the Chitta, from its function of seeking for pleasurable objects. prANApAnavyAnodAnasamAnA bhavatyasau prANaH / svayame vavRttibhedAdvikRtibhedAtsuvarNasalilAdivat // 15 // 95. The same Prana becomes Prana, Apana, Vyana, Udana and Samana according to their diversity of functions and modifications, like gold' and water, etc. [Like gold. 6.c.-Just as the same gold is fashioned into various ornaments, and as water takes the form of foam, waves, etc.) vAgAdi paJca zravaNAdi paJca prANAdi paJcAbhramukhAni pshc| http://www.Apnihindi.com

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VIVEKACHUDAMANI buddhavAdyavidyApi ca kAmakarmaNI puryaSTakaM sUkSmazarIramADuH // 66 // 96. The five organs of action such as speech etc., the five organs of knowledge beginning with the ear, the group of five Pranas, ether and the five elements, Buddhi and the rest, together with Nescience,1 desire and action-these eight 'cities' make up what is called the subtle body. ['Nescience &c.-See note on Sloka 55.] 40 idaM zarIraM zRNu sUkSmasaMzitaM liGga tvapaJcIkRtabhUtasambhavam / savAsanaM karmaphalAnubhAvakaMindi.com svAjJAnato'nAdirupAdhirAtmanaH // 67 // 97. Listen,--this subtle body, called also the Linga body, is produced out of the elements before their subdividing and combining with each other, is possessed of desires and causes the soul to experience the fruits of its actions. It is a beginningless superimposition on the soul brought on by its own ignorance. svapno bhavatyasya vibhaktayavasthA svamAtrazeSeNa vibhAti yatra / sva e tu buddhiH svayametra jAgra tkAlInanAnAvidhavAsanAbhiH // 68 // http://www.ApniHindi.com

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41 VIVEKACHUDAMANI kAdibhASa pratipadya rAjate yatra svayaM bhAti hyayaM praatmaa| dhImAtrakopAdhirazeSasAkSI na lipyate ttkRtkrmleshaiH| yasmAdasaGgastata eva karmabhi na lipyate kizcidupAdhinA kRtaiH // 16 // 98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi," by itself, takes on the role of the agent and the like, owing to various desires of the waking state, while the supreme Atman shines in Its own glory,--with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that the Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform. ['Buddhi-here stands for the Antahkarana, the ' inner organ " or mind. 2 By itself-independently of the objective world. ITakes on &c.-The Atman is the one intelligent principle, and whatever Buddhi does it does borrowing the light of the Atman.] sarvavyApRtikaraNaM liGgamidaM syAzcidAtmanaH puNsH| vAsyAdikamiva takSNastenaivAtmA bhavatyasaGgo'yam // 10 // http://www.Apnihindi.com

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42 VIVEKACHUDAMANI 100. This subtle body is the instrument for all activity of the Atman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Atman is perfectly unattached. bhandhatvamandatvapaTutvadharmAH sauguNyavaiguNyavazAddhi cakSuSaH / bAdhiryamUkatvamukhAstathaiva zrotrAdidharmA na tu vetturAtmanaH // 11 // 101. Blindness, weakness, and sharpness are conditions of the eye, due to its fitness or defectiveness merely; so are deafness and dumbness, etc., of the ear and so forth,--but never of the Atman, the Knower. ucchAsaniHzvAsavijRmbhaNakSu tyasyandanAdyutkramaNAdikAH kriyAH / prANAdikarmANi vadanti tajjJAH prANasya dharmAvazanApipAse // 102 // 102. Inhalation and exhalation, yawning, sneezing, secretion and leaving this body, etc., are called by experts functions of Prana and the rest, while hunger and thirst are characteristics of Prana proper. antaHkaraNameteSu cakSurAdiSu varmaNi / ahamityabhimAnena tiSThatyAbhAsatejasA // 103 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 103. The inner organ (mind) has its seat in the organs such as the eye, etc., as well as in the body, identifying itself with them and endued with a reflection of the Atman. ahaMkAraH se vizeyaH kartA bhoktAbhimAnyayam / sattvAdiguNayogena cAvasthAtrayamaznute // 104 // 104. Know that it is egoism which, identifying itself with the body, becomes the doer or enjoyer, and in conjunction with the Gunas? such as the Sattva, assumes the three different states. [IGunas-the three component factors of Prakriti. 2 Different states--those of waking, etc.]m viSayANAmAnukUlye sukhI duHkhI viparyaye / sukhaM duHkhaM ca taddharmaH sadAnandasya nAtmanaH // 105 // 105. When the sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are the characteristics of egoism, and not of the ever-blissful Atman. AtmArthatvena hi preyAnviSayo na svataH priyH| svata eva hi sarveSAmAtmA priyatamo yataH / tata AtmA sadAnando nAsya duHkhaM kadAcana // 106 // 106. Sense-objects are pleasurable only as dependent on the Atman manifesting through http://www.Apnihindi.com

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VIVEKACHUDAMANI them, and not independently, because the Atman is by Its very nature the most beloved of all. Therefore the Atman is ever blissful, and never suffers misery. [Vide Bri. Upa.-Yajnavalkya's teachings to his wife Maitreyi.] yatsuSuptau nirviSaya AtmAnando'nubhUyate / zrutipratyakSamaitihyamanumAnaM ca jAprati // 107 // 107. That in profound sleep we experience the bliss of Atman independent of sense-objects, is clearly attested' by Sruti, direct perception, tradition and inference. . [Is clearly attested-Jagrati, which is a plural verb. 2 Sruti-Chhandogya, Brihadaranyaka, Kaushitaki and other Upanishads. ] avyaktanAnI paramezazakti ranAdyavidyA triguNAtmikA praa| kAryAnumeyA sudhiyaiva mAyA yayA jagatsarvamidaM prasUyate // 108 // 108. Avidya (Nescience) or Maya, called also the Undifferentiated,' is the power of the Lord. She is without beginning, is made up of the three Gunas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe. http://www.Apnihindi.com

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VIVEKACHUDAMANI 45 [1The Undifferentiated the perfectly balanced state of the three Gunas, where there is no manifested universe. When this balance is disturbed, then evolution begins. 2 Power Etc. - This distinguishes the Vedantic conception of Maya from the Sankhya view of Prakriti which they call insentient and at the same time independent.] sannApyasannApyubhayAtmikA no bhinnApyabhinnApyubhayAtmikA no sAGgApyanaGgA hya bhayAtmikA no mahAdbhutA'nirvacanIyarUpA // 106 // 109. W She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both; She is most wonderful and cannot be described in words. zuddhAdvayabrahmavibodhanAzyA sarpabhramo rajjuvivekato yathA / rajastamaH sattvamiti prasiddhA guNAstadIyAH prathitaiH svakAryaiH // 110 // IIO. The Maya can be destroyed by the realisation of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She http://www.ApniHindi.com

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VIVEKACHUDAMANI has her Gunas known as Rajas, Tamas and Sattva, named after their respective functions. vikSepazaktI rajasaH kriyAtmikA ___yataH pravRttiH prasRtA puraannii| rAgAdayo'syAH prabhavanti nityaM duHkhAdayo ye manaso vikArAH // 11 // III. Rajas has its Vikshepa-Shaktil or projecting power which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, the mental modifications such as attachment and the rest and grief and the like are continually produced. [1 Vikshepa-Shakti--that power which at once projects a new form when once the real nature of a thing has been veiled by the Avarana-Shakti, mentioned later in Sloka II3. 2 Primeval flow &c. i.e., the phenomenal world, alternately evolving and going back into an involved state. Cf. Gita XV. 4.] kAmaH krodho lobhadambhAdhasUyA' haMkAreAmatsarAdhAstu ghoraaH| dharmA ete rAjasAH pumpravRtti yasmAdeSA tadrajo bandhahetuH // 112 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 47 112. Lust, anger, avarice, arrogance, spite, egoism, envy and jealously, etc. --these are the dire attributes of Rajas, from which this worldly tendency of man is produced. Therefore Rajas is a cause of bondage. eSA''vRtirnAma tamoguNasya zaktiryayA vstvvbhaaste'nythaa| saiSA nidAnaM puruSasya saMsRte vikSepazaktaH pravaNasya hetuH|| 113 // II3. Avriti or the veiling power is the power of Tamas which makes things appear other than what they are. It is this that causes man's repeated transmigrations, and starts the action of the projecting power (Vikshepa). prajJAvAnapi paNDito'pi caturo'pyatyantasUkSmAtmandagvyAlIDhastamasA na vetti bahudhA saMbodhito'pi sphuTam / bhrAntyAropitameva sAdhu kalayatyAlambate tadguNAn hantAsau prabalA durantatamasaH zaktirmahatyAvRtiH // 114 // 114. Even wise' and learned men and men who are clever and adepts in the vision of the exceedingly subtle Atman, are overpowered by Tamas and do not understand the Atman even though clearly explained in various ways. What is simply superimposed by delusion, they consider http://www.Apnihindi.com

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48 VIVEKACHUDAMANI as true, and attach themselves to its effects. Alas! How powerful is the great Avriti-Shakti of dreadful Tamas! abhAvanA vA viparItabhAvanA' saMbhAvanA viprtipttirsyaaH| saMsargayukta na vimuJcati dhruvaM vikSepazaktiH kSapayatyajatram // 115 // 115. Absence of right judgment, or contrary judgment, want of definite belief and doubtthese certainly never desert one who has any connection with this "veiling power," and then the projecting power" gives ceaseless trouble. [1 Definite belief-in the existence of a thing even though there may be a vague notion of it.] bhakSAnamAlasyajaDatvanidrA prmaadmuuddhtvmukhaastmogunnaaH| etaiH prayukto nahi vetti kiMci nidrAluvatstambhavadeva tiSThati // 116 // 116. Ignorance, lassitude, dullness, sleep, inadvertence and stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.1 [IStock or stone-lit. pillar.] http://www.Apnihindi.com

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VIVEKACHUDAMANI 49 satvaM vizuddhaM jalavattathApi tAbhyAM militvA saraNAya kalpate / yatrAtmavimbaH pratibimbitaH san prakAzayatyarka ivAkhilaM jaDam // 117 // 117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Atman becomes reflected in the Sattva and like the sun reveals the entire world of matter. mizrasya satvasya bhavanti dharmA stvamAnitAdyA niyamA ymaadyaaH| zraddhA ca bhaktizca mumukSutA ca ___ daivI ca sampattirasabhivRttiH // 118 // 118. The traits of mixed Sattva are an utter absence' of pride, etc., and Niyama' and Yama', etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal. [Absence &c.--The reference is to the higher attributes enumerated in the Bhagavad-Gita XIII. 8-12. ___ENiyama-Purity, contentment, etc. 3 Yama-Non-killing, truthfulness, etc. Vide Patanjali's Yoga Aphorisms III. 30 & 32. Divine tendencies--The reference is to the opening Slokas of Gita, Ch. XVI.] http://www.Apnihindi.com

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50 VIVEKACHUDAMANI vizuddhasatvasya guNAH prasAdaH svAtmAnubhUtiH paramA prazAntiH / tRptiH praharSaH paramAtmaniSThA yayA sadAnandarasaM samRcchati // 116 // 119. The traits of pure Sattva' are cheerfulness, the realisation of one's own Self, supreme peace, contentment, bliss, and steady devotion to the Atman, by which the aspirant enjoys bliss everlasting. [Pure SattvamSattva unmixed with Rajas and Tamas.] WWAN .Hindi.com - bhavyaktametatviguNairniruktaM tatkAraNaM nAma zarIramAtmanaH / suSuptiretasya vibhaktyavasthA pralInasarvendriyabuddhivRttiH // 120 // 120. This Undifferentiated,' spoken of as the compound of the three Gunas, is the causal body of the soul. Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.' [Undifferentiated-mentioned in Slokas 108 and following. "Soul-identifying itself through ignorance with this or the other two bodies. Suspended-not in perfect knowledge, as in Samadhi, http://www.Apnihindi.com

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SI but in ignorance. This is the differentia between these two states.] VIVEKACHUDAMANI sarvaprakArapramitiprazAnti bIjAtmanAvasthitireSa buddheH / suSuptiretasya kila pratItiH fafar data jagatprasiddheH // 121 // I2I. Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle, seed-like form. The test of this is the universal verdict that I did not know anything then. [All kinds &c.-including remembrance and delusion also. 2Universal verdict &c.-This negative remembrance proves the continuity of the mind even in the Sushupti state.] dehendriyaprANamano'hamAdayaH sarve vikArA viSayAH sukhAdayaH / vyomAdibhUtAnyakhilaM ca vizva mavyaktaparyantamidaM hyanAtmA // 122 // I22. The body and the organs, the Pranas, Manas and egoism, etc., all forms of function, the sense-objects, pleasures and the rest, the gross elements such as the ether and so forth, in fact, the whole universe, up to the Undifferentiatedall this is non-Self. http://www.ApniHindi.com

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52 VIVEKACHUDAMANI. [This and the next Sloka set forth what we are to avoid identifying ourselves with. We are the Pure Self, eternally free from all duality.] mAyA mAyAkArya sarva mahadAdidehaparyantam / asadidamanAtmatatvaM viddhi tvaM marumarIcikAkalpam // 123 // 123. From Mahat? down to the gross body everything is the effect of Maya: These and Maya herself know thou to be non-Self and therefore unreal like the mirage in a desert. [Mahat-Cosmic Intelligence. It is the first to proceed from Prakriti or Maya. For the hierarchy vide Katha Upa. I. iii. 10-11.] atha te saMpravakSyAmi svarUpa prmaatmnH| Om yavijJAya naro bandhAnmuktaH kaivalyamaznute // 124 // 124. Now I am going to tell thee of the real nature of the Paramatman, realising which man is freed from bondage and attains Liberation.' ["Liberation : Kaivalya literally means extreme aloofness.] asti kazcitsvayaM nityamahaMpratyayalambanaH / avasthAtrayasAkSI sanpaJcakozavilakSaNaH // 125 // 125. There is some Absolute Entity, the eternal substratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths' or coverings: http://www.Apnihindi.com

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VIVEKACHUDAMANI 53 [?Five sheaths &c.-Consisting respectively of Anna (matter), Prana (force), Manas (mind), Vijnana (knowledge) and Ananda (Bliss). The first comprises this body of ours, the next three make up the subtle body (Sukshma Sarira), and the last the causal body (Karana Sarira). The Atman referred to in this Sloka is beyond them all. These Kosas will be dealt with later on.] yo vijAnAti sakalaM jAgratsvamasuSuptiSu / buddhitavRttisadbhAvamabhAvamahamityayam // 126 // 126. Who knows everything that happens in the waking state, in dream and in profound sleep, is aware of the presence or absence of the mind and its functions, and is the background of the notion of egoism.--This is He. i . com [This Sloka gives the purport of such Sruti passages as Kena. Upa. I. 6, and Bri. III. iv. 2.] yaH pazyati svayaM savaM yana pazyati kazcana / yazvetayati buddhayAdi na tadyaM cetayatyayam // 127 // 127. Who Himself sees all, but whom no one beholds, who illumines the Buddhi, etc., but whom they cannot illumine.--This is He. yena vizvamidaM vyApta yanna vyAmoti kiJcana / AbhArUpamidaM sarvaM yaM bhAntamanubhAtyayam // 128 // 128. By whom this universe is pervaded, but whom nothing pervades, who shining all this (universe) shines as His reflection.-This is He. http://www.Apnihindi.com

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VIVEKACHUDAMANI ["By whom, &c.--Compare Chhandogya III. xi. 6, and Gita x. 42. Who shining &c.-A reproduction of the sense of the celebrated verse occurring in Katha Upa. II. V. 15, Mundaka II. ii. 10, and Svetasvatara VI. 14.] yasya sanidhimAtreNa dehendriyamanodhiyaH / viSayeSu svakIyeSu vartante preritA iva // 126 // ___129. By whose very presence the body, the organs, mind and intellect keep to their respective spheres of action, like servants ! ahaGkArAdidehAntA viSayAzca sukhAdayaH / vedyante ghaTavad yena nityabodhasvarUpiNA // 130 // 130. By whom everything from egoism down to the body, the sense-objects and pleasure, etc., is known as palpably as a jar,-for He is the essence of Eternal Knowledge ! [Compare Brihadaranyaka IV. iii. 23.] eSo'ntarAtmA puruSaH purANo nirntraakhnnddsukhaanubhuutiH| sadaikarUpaH pratibodhamAtro yeneSitA ghAgasapazcaranti // 131 // 131. This is the innermost Self, the primeval Purusha (Being), whose essence is the constant realisation of infinite Bliss, who is ever http://www.Apnihindi.com

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VIVEKACHUDAMANI 55 the same, yet reflecting through the different mental modifications, and commanded by whom the organs and Pranas perform their functions. ['Innermost Self-Vide Bri. III. iv and elsewhere. Reflecting &c.-Compare Kena II. 12. sCommanded &c.See the opening Sloka of the same Upanishad and the reply given to it later on.] atraiva satvAtmani dhIguhAyA mavyAkRtAkAza ushtprkaashH| bhAkAza uccai raviSatprakAzate FIATAT fathe 4919727 1 23811 132. In this very body, in the mind full of Sattva, in the secret chamber of the intellect, in the Akasa known as the Unmanifested, the Atman, of charming splendour, shines like the sun aloft, manifesting this universe through its own effulgence. [This Sloka gives a hint as to where to look in for the Atman. First of all there is the gross body; within this there is the mind or "inner organ," of which Buddhi or intelligence, characterised by determination, is the most developed form; within Buddhi again, pervading it, is the causal body known as the Unmanifested. We must seek the Atman inside this. The idea is that the Atman transcends all the three bodies in fact the whole sphere of duality and materiality. The word 'Akasa' often occurs in the Sruti in the sense of Atman or Brahman. http://www.Apnihindi.com

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VIVEKACHUDAMANI The Vedanta Sutras (1. i. 22) discuss the question and decide in favour of this meaning.] mAtA mano'haMkRtivikriyANAM dehendriyaprANakRtakriyANAm / bhayo'gnivattAnanuvartamAno na ceSTate no vikaroti kiJcana // 133 // 133. The Knower of the modifications of mind and egoism, and of the activities of the body, the organs, and Pranas, apparently taking their forms, like the firel in a ball of iron; It neither acts nor is subject to change in the least. ['Like the fire &c.-Just as fire has no form of its own, but seems to take on the form of the iron ball which it turns red-hot, so the Atman, though without form, seems to appear as Buddhi and so forth. Compare Katha II. ii. 9.] na jAyate no mriyate na vardhate nakSIyate no vikaroti nityH| vilIyamAne'pi vapuSyamuSmi na lIyate kumbha ivAmbaraM svayam // 134 // 134. It is neither born nor dies, It neither grows nor decays, nor does It undergo any change, being eternal. It does not cease to exist even when this body is destroyed, like the sky in a jar (after it is broken), for It is independent. http://www.Apnihindi.com

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VIVEKACHUDAMANI 57 [This Sloka refers to the six states, enumerated by Yaska, which overtake every being, such as birth, existence, etc. The Atman is above all change.] prakRtivikRtibhinnaH zuddhabodhasvabhAvaH sadasavidamazeSa bhaasynirvishessH| vilasati paramAtmA jAgradAdiSvavasthA svahamahamiti sAkSAtsAkSirUpeNa buddheH|| 135 // 135. The Supreme Self, different from the Prakriti' and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of Buddhi, the determinative faculty. ["Prakriti--the Mother of the entire manifested universe. PGross and. subtle universe-the world of matter and thought. Witness of Buddhi-all actions that we seem to be doing are really done by Buddhi, while the Self ever stands aloof, the only Absolute Entity.] niyamitamanasAmaM tvaM svamAtmAnamAtma nyayamahamiti sAkSAdviddhi buddhiprasAdAt / janimaraNataraMgApArasaMsArasindhu pratara bhava kRtArthoM brahmarUpeNa saMsthaH // 136 // http://www.Apnihindi.com

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58 VIVEKACHUDAMANI 136. By means of a regulated mind and the purified intellect (Buddhi), realise directly thy own Self, in the body, so as to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed. [1With It-instead of with the gross, subtle and causal bodies. "Established &c.-By our very nature we are ever identified with Brahman, but through ignorance we think we are limited and so forth.] atrAnAtmanyahamiti matirbandha eSo'sya puMsaH prApto'zAnAjjananamaraNaklezasaMpAtahetuH / Om Benzi agfenececUIACUIE:ZELI puSyatyukSatyavati viSayaistantubhiH kozakRdvat // 137 // 137. Identifying the Self with this nonSelf-this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes,1 and preserves it by means of (agreeable) senseobjects, by which he becomes bound as the caterpillar by the threads of its cocoon. ['Bathes-keeps clean and tidy. "Sense-objects &c.-He runs after sense-pleasures http://www.ApniHindi.com

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VIVEKACHUDAMANI. 59 thinking that will conduce to the well-being of the body, but these in turn throw him into a terrible bondage, and he has to abjure them wholly to attain his freedom, as the caterpillar has to cut through its cocoon. ) bhatasmiMstabuddhiH prabhavati vimUDhasya tamasA vivekAbhAvAdvai sphurati bhujage rajjudhiSaNA / tato'narthavAto nipatati samAdAturadhikastato yo'sadmAhaH sa hi bhavati bandhaH zRNu sakhe // 138 // ___138. One who is overpowered by ignorance : mistakes a thing for what it is not: It is the absence of discrimination that causes one to mistake a snake for a rope and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that constitutes bondage. ['Discrimination-between what is real (viz. the Self) and what is not real (viz. the phenomenal world).] akhaNDanityAdvayabodhazaktayA sphurantamAtmAnamanantavaibhavam / samAvRNotyAvRtizaktireSA tamomayI rAhurivArkavimbam // 136 // 139. This veiling power (Avriti), which preponderates in ignorance, covers the Self, whose http://www.Apnihindi.com

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60 VIVEKACHUDAMANI glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal, and one without a second,-as Rahu1 does the orb of the sun. [As Rahu &c. The reference is to the solar eclipse. In Indian mythology the sun is supposed to be periodically overpowered by a demon named Rahu. ] tirobhUte svAtmanyamalataratejovati pumAnanAtmAnaM mohAdahamiti zarIraM kalayati / tataH kAmakrodhaprabhRtibhiramuM bandhanaguNaiH 1 paraM vikSepAkhyA rajasa uruzaktirvyathayati // 140 // 140. When his own Self, endowed with the purest splendour, is hidden from view, a man through ignorance falsely identifies himself with this body, which is non-Self. And then the great power of Rajas called the projecting power, sorely afflicts him through the binding fetters of lust, anger, etc. [ ' Projecting power -- See note 1 on Sloka III. ] mahAmohaprAhaprasanagalitAtmAvagamano dhiyo nAnAvasthAM svayamabhinayaMstadguNatayA / apAre saMsAre viSayaviSapUre jalanidhau nimajjyonmajjyAyaM bhramati kumatiH kutsitagatiH // 141 // 141. The man of perverted intellect, having his Self-knowledge swallowed up by the shark of http://www.ApniHindi.com

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VIVEKACHUDAMANI 61 utter ignorance, himself imitates the various states of the Intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down? in this boundless ocean of Samsara3 full of the poison of sense-enjoyment, now sinking, now rising,-a miserable fate indeed! ['Himself imitates &c.--The Self is the real nature of every being, but a mistaken identification with the Buddhi causes him to appear as if he were active. See note 3 on Sloka 135. 2Up and down-Acquiring different bodies such as the angelic or the animal, according to the good or bad deeds performed, and enjoying or suffering therein. 3Samsara--the entire relative existence. ] Com bhAnuprabhAsaMjanitAbhrapaMkti rbhAnuM tirodhAya vijRmbhate yathA AtmoditAhaMkRtirAtmatattvaM tathA tirodhAya vijRmbhate svayam // 142 // 142. As layers of clouds, generated by the sun's rays, cover the sun and appear solely (in the sky), so egoism, generated by the Self, covers the reality of the Self and appears solely by itself. ['Solely &c.-as if there were no Atman at all. But the clouds vanish subsequently, and so does egoism too.] http://www.Apnihindi.com

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62 VIVEKACHUDAMANI kavalitadinanAthe durdine sAndramedhai yathayati himajhazAvAyurupro yathaitAn / aviratatamasAtmanyAvRte mUDhabuddhi kSapayati bahuduHkhaistIvavikSepazaktiH // 143 // ___143. Just as, on a cloudy day, when the sun is swallowed up by the dense clouds, violent cold blasts trouble them," so when the Atman is hidden by intense ignorance, the dreadful Vikshepa Shakti (projecting power) afflicts the foolish man with numerous griefs. ['Blasts trouble them--The root ope has also a secondary meaning, namely to cause to wander, which is also implied here. The verb fa in the last line of this verse has also a similar meaning. The foolish man is made to take sometimes very low bodies that is the meaning.] etAbhyAmeva zaktibhyAM bandhaH puMsaH samAgataH / yAbhyAM vimohito dehaM matvA'tmAnaM bhramatyayam // 144 // 144. It is from these two powers' that man's bondage has proceeded,-beguiled by which he mistakes the body for the Self and wanders (from body to body). [Two powers-viz., the veiling and projecting powers-Avarana and Vikshepa.] http://www.Apnihindi.com

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VIVEKACHUDAMANI 63 bIjaM saMsRtibhUmijasya tu tamo dehAtmadhIraGkaro rAgaH pallavamambu karma tu bapuH skandho'savaH zAkhikAH / aprANIndriyasaMhatizca viSayAH puSpANi duHkhaM phalaM nAnAkarmasamudbhavaM bahuvidhaM bhoktAtra jIvaH khagaH // 145 // 145. Of the tree of Samsara ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soull is the bird on it. WWW.Apnihindi.com [ In this stanza Samsara or relative existence is likened to a tree, and the simile is brought out in complete detail. The appropriateness of the comparisons will be patent on reflection. It is this kind of composition which shows Sankara not only to be a great philosopher but a true poet also. And such Slokas, as the reader will find it for himself, abound in this masterpiece of Vedantic literature. 1Soul &c.- Compare the beautiful Slokas of the Mundaka Upanishad (III. i. 1-2 )-"dvA suparNA sayujA sakhAyA" &c. With the ripening of knowledge the two birds coalesce into one, the Self alone remains, and life is known to be a dream.] ajJAnamUlo'yamanAtmabandho naisargiko'nAdirananta IritaH / http://www.Apnihindi.com

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VIVEKACHUDAMANI janmApyayavyAdhijarAdiduHkha pravAhapAtaM janayatyamuSya // 146 // 146. This bondage of non-Self springs from ignorance, is self-caused', and is described as without beginning and end. It subjects one to the long train of miseries such as birth and death, disease and decrepitude and so forth. [Self-caused--not depending upon any other cause. 2 Without end-Relatively speaking. On the realisation of the Self it disappears. ] nAstrairna zastrairanilena vahinA chettuM na zakyo na ca karmakoTibhiH / vivekavijJAnamahAsinA vinA EXTTO: Taca fata Asyat 11 280 il 147. This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts?--by nothing except the wonderful sword of knowledge that comes of discrimination, sharpened by the grace of the Lord. ['Acts-enjoined by the scriptures, and done with motives. Grace &c.-An echo of Katha Upa. I. ii. 20. The Sruti has also a different reading- GERIGTA' -which means ' through the purity of the mind and organs, etc.'This meaning is also suggested here.] http://www.Apnihindi.com

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VIVEKACHUDAMANI zrutipramANaikamateH svadharmafagi adarenfayfaceET | vizuddhabuddheH paramAtmavedanaM tenaiva saMsArasamUlanAzaH // 148 // 65 148. One who is passionately devoted to the authority of the Srutis acquires steadiness in his Svadharma,' which alone conduces to the purity of his mind. The man of pure mind realises the Supreme Self, and by this alone Samsara with its root is destroyed. [1Svadharma-lit. one's own duty, or the duty for which we are fit,-which the Gita enjoins on us all to perform, as the way to perfection. 2Root-Ignorance. ] kozairannamayAdyaiH paJcabhirAtmA na saMvRto bhAti / nijazaktisamutpannaiH zaivAlapaTalairivAmbu vApIstham // 146 // 149. Covered by the five sheaths' like the material one and the rest, which are the products of Its own power, the Self ceases to appear, like the water of a tank by its accumulation of sedge. ['Sheaths &c.-See note on Sloka 125. They are called sheaths as they are coverings over the Atman which manifests Itself through them. From the Annamaya to the Anandamaya the sheaths are gradually finer and finer. Knowledge consists in going http://www.ApniHindi.com

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66 beyond them all by means of regulated practice and coming face to face, as it were, with the Atman.] VIVEKACHUDAMANI / tacchvAlApanaye samyak salilaM pratIyate zuddham / tRSNAsantApaharaM sadyaH saukhyapradaM paraM puMsaH // 150 // 150. On the removal of that sedge the perfectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man. [The water has not to be procured from anywhere else, it is already there; only the obstructions have to be removed. So in the case of the Atman also. ] paJcAnAmapi kozAnAmapavAde vibhAtyayaM zuddhaH / nityAnandaikarasaH pratyagrUpaH paraM svayaMjyotiH // 151 // 151. When all the five sheaths have been eliminated,' the Self of man appears-pure, of the essence of everlasting and unalloyed bliss, indwelling,+- supreme, and self-effulgent. [1Eliminated-Discriminated as being other than the Self. 2 Indwelling--dwelling within the heart of all.] AtmAnAtmavivekaH kartavyo bandhamuktaye viduSA / tenaivAnandI bhavati svaM vijJAya saccidAnandam // 152 // 152. To remove his bondage the wise man should discriminate between the Self and non http://www.ApniHindi.com

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VIVEKACHUDAMANI Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss Absolute, and becomes happy. muAdiSIkAmiva dRzyavargA tpratyaJcamAtmAnamasaGgamakriyam / vivicya tatra pravilApya sarva tadAtmanA tiSThati yaH sa muktaH // 153 // 153. He indeed is free who discriminates between all sense-objects and the indwelling, unattached and inactive Self, as one separates a stalk of grass from its enveloping sheath, and merging everything in It remains in a state of identity with That. [ISense-objects-specially the body and its organs. Inactive-the witness of all activity. IStalk &c. -Compare Katha Upa. II. iii. 17. 4Merging &c.-Knowing that only the Atman manifests Itself through name and form.] deho'yamanabhavano'nnamayastu koza zvAnena jIvati vinazyati tadvihInaH / tvakcarmamAMsarudhirAsthipurISarAzi yaM svayaM bhavitumarhati nityazuddhaH // 154 // ___I54. This body of ours is the product of foodi and comprises the material sheath; it lives http://www.Apnihindi.com

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VIVEKACHUDAMANI on food, and dies without it; it is a mass of skin, flesh, blood, bones and lots of other filthy things, and can never be the eternally pure, self-existent Atman. ["Food--that went to build up the parent-body.] pUrva janeradhimRterapi nAyamasti jAtakSaNaH kssnngunno'niytsvbhaavH| naiko jaDazca ghaTavatparidRzyamAnaH svAtmA kathaM bhavati bhAvavikAravettA // 155 // 155. It does not exist prior to birth or posterior to death, but lasts only for a short (intervening) period; its virtues are transient, and it is changeful by nature; it is manifold,' inert, and is a sense-object, like a jar; how can it be one's own Self, the Witness of changes in all things ? ["Manifold-not a simple, and subject to constant transformations. ] pANipAdAdimAndeho nAtmA vyaGge'pi jIvanAt / tattacchaktarenAzAca na niyamyo niyAmakaH // 156 // 156. The body, consisting of arms and legs, etc., cannot be the Atman, for one continues to live even when particular limbs are gone, and the different functions of the organism also remain intact. The body which is subject to another's rule cannot be the Self which is the Ruler of all. ["Functions--other than those directly interfered with.] http://www.Apnihindi.com

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VIVEKACHUDAMANI dehataddharmatatkarmatadavasthAdi sAkSiNaH / sata eva svataH siddhaM tadvailakSaNyamAtmanaH // 157 // 157. That the Atman as the abiding Reality is different from the body, its characteristics,' its activities, and its states, etc., of which It is the witness, is self-evident. 2 ['Characteristics-such as stoutness or leanness, etc. 2States-boyhood, youth, etc.] zalyarAzimAMsalipto malapUrNo'tikazmalaH / kathaM bhavedayaM vettA svayametadvilakSaNaH // 158 // 69 158. WHow can the body, being a pack of bones, covered with flesh, and full of filth, and highly impure, be the self-existent Atman, the Knower, which is ever distinct from it ? tvaGmAMsamedo'sthipurISarAzAvahaMmati mUDhajanaH karoti / vilakSaNaM veti vicArazIlo nijasvarUpaM paramArthabhUtam // 156 // 159. It is the foolish man who identifies himself with a mass of skin, flesh, fat, bones and filth, while the man of discrimination knows his own Self, the only Reality that there is, as distinct from the body. http://www.ApniHindi.com

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VIVEKACHUDAMANI deho'hamityeva jaDasya buddhi. dehe ca jIve viduSastvahaMdhIH / vivekavijJAnavato mahAtmano brahmAhamityeva matiH sadAtmani // 16 // 160. The stupid man thinks he is the body, the book-learned man identifies himself with the mixture' of body and soul, while the sage possessed of realisation due to discrimination, looks upon the eternal Atman as his Self, and thinks, "I am Brahman". [Three classes of people are distinguished in this Sloka, of whom the Advaitist is of course given the highest place. ___Mixture &c.-The average man thinks he is both body and soul acting in unison.] atrAtmavuddhi tyaja mUDhabuddhe tvngmaaNsmedo'sthipuriissraashau| sarvAtmani brahmaNi nirvikalpe kuruSva zAntiM paramAM bhajasva // 161 // 161. O foolish one, cease to identify thyself with this bundle of skin, flesh, fat, bones and filth, and identify thyself instead with the Absolute Brahman, the Self of all, and thus attain to supreme Peace. http://www.Apnihindi.com

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VIVEKACHUDAMANI dehendriyAdAvasati bhramoditAM vidvAnahatAM na jahAti yAvat / tAvanna tasyAsti vimuktivArtA pyastveSa vedAntanayAntadarzI // 162 // 162. As long as the book-learned man does not give up his mistaken identification with the body' and organs, etc., which are unreal, there is no talk of emancipation even for him, be he ever so erudite in the Vedanta and morals. ['Body &c.-In fact, the whole objective world. 2 Erudite &c.-Mere book-learning is meant. Unless he has realised the state of oneness, he will be a mere talker, that is all.1 chAyAzarIre prativimbagAne yatsvapnadehe hRdi klpitaangge| yathAtmabuddhistava nAsti kAci jIvaccharIre ca tathaiva mA'stu // 163 // ___163. Just as thou dost not identify thyself with the shadow-body,' the image-body,' the dream-body, or the body thou hast in the imaginations of thy heart, cease thou to do likewise with the living body also... [AShadow-body-The shadow of thy body. 2 Image-body--the image or reflection of thy body, cast in water, etc. http://www.Apnihindi.com

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72 VIVEKACHUDAMANI IDream-body-the body that thou mayst assume in dreams. +Living body-the gross body, with the Pranas, etc.] dehAtmadhIreva nRNAmasaddhiyAM janmAdiduHkhaprabhavasya bIjam / yatastatastvaM jahi tAM prayatnA / tyakte tu citte na punarbhavAzA // 164 // ___164. The identification with the body alone is the root which produces the misery of birth, etc., of people who are attached to the unreal; . therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth. [Compare Chhandogya Upa. VIII. xii. I.] pharmendriyaiH paJcabhirazcito'yaM prANo bhavetprANamayastu koshH| yenAtmavAnannamayo'nupUrNaH pravartate'sau sakalakriyAsu // 165 // 165. The Prana, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated by which the material sheath engages itself in all activities as if it were living. [POrgans &c.-the brain centres which control http://www.Apnihindi.com

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VIVEKACHUDAMANI 73 speech, manual activity, locomotion, excretion and reproduction. See Sloka 92. 2 Permeated &c.--This activity, again, is a borrowed one, as will appear from the last line of the next Sloka. . Material sheath-described in Slokas 154 and follow ing. For a description of the Five Kosas (Sheaths) the reader is referred to the Taittiriya Upa., second Valli or chapter.] naivAtmApi prANamayo vAyuvikAro gantA''gantA vAyuvadantarbahireSaH / yasmAtkiJcitvApi na vetISTamaniSTaM svaM vAnyaM vA kiJcana nityaM prtntrH|| 166 // 166. Neither is the vital sheath the Selfbecause it is a modification of Vayu,' and like the air it enters into and comes out of the body, and because it never knows in the least either its own weal and woe or those of others, being eternally dependent on the Self. [IVayu: The Prana-Vayu or life-force is meant here. The word commonly means air, which brings in the comparison in the next line. Enters &c.-i.e., as breath which is its gross mani. festation.] zAnendriyANi ca manazca manomayaH syA kozo mamAhamiti vastuvikalpahetuH / http://www.Apnihindi.com

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74 VIVEKACHUDAMANI saMjJAdibhedakalanAkalito balIyAMtatpUrva kozamabhipUrya vijRmbhate yaH // 167 // 167. The organs' of knowledge together with the mind form the mental sheath,--the cause of the diversity of things, such as 'I' and 'mine.' It is powerful and endued with the faculty of creating differences of name, etc. It manifests itself as permeating the preceding, i.e., the vital sheath. [1Organs &c.-The brain centres which control sight, hearing, smell, taste and touch. See Sloka 92.] paJcendriyaiH paJcabhireva hotRbhiHndi.com gafemni facencyaTET | jAjvalyamAno bahuvAsanendhane manomaya nirvahati prapaJcam // 168 // 168. The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense-organs which serve as priests, and set ablaze by the sense-objects which act as the stream of oblations, brings about this phenomenal universe. [The sacrificial fire confers on the Yajamana, or the man who performs the sacrifice, the enjoyments of the heavenly spheres. So the mind also confers on the Jiva or individual soul the pleasures of the objective world. http://www.Apni Hindi.com

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VIVEKACHUDAMANI na hyasyavidyA manoso'tiriktA mano hyavidyA bhavabandhahetuH / It is the mind that projects the objective universethis is the plain meaning. See Sloka 170, below.] tasminvinaSTe sakalaM vinaSTaM 115 75 vijRmbhite'sminsakalaM vijRmbhate // 166 // 169. There is no Ignorance (Avidya) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed,' all else is destroyed, and when it manifests, everything else manifests. [According to Vedanta, there is no actual change in the Self, which is by nature pure and perfect. It is Ignorance or Avidya that has covered Its vision, so to say, and It appears as limited and subject to change. Now, this ignorance is imbedded in the mind, and when the mind is thoroughly purified through Sadhana or discipline, the glory of the Atman manifests itself. This is said to be Liberation. ['Destroyed-in the highest or Nirvikalpa Samadhi.] svapne'rthazUnye sRjati svazaktayA bhoktrAdivizvaM mana eva sarvam / tathaiva jAgratyapi no vizeSa http://www.ApniHindi.com statsarvametanmana so vijRmbhaNam // 170 // 170. In dreams, when there is no actual contact with the external world, the mind alone

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VIVEKACHUDAMANI creates the whole universe consisting of the enjoyer,' etc. And similarly in the waking state also, there is no difference. Therefore all this (phenomenal universe) is, the projection of the mind. [The enjoyer &c.-i.e., the enjoyer, the enjoyable and enjoyment: subject object and their coming into relation.] suSuptikAle manasi pralIne naivAsti kiJcitsakalaprasiddhaH / bhato manaHkalpita eva puMsaH saMsAra etasya na vastuto'sti // 171 // 171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man's relative existence is simply the creation of his mind, and has no objective reality. [-Universal experience--The subject has been touched on already. See Sloka 121, ante.] vAyunA''nIyate meghaH punastenaiva nIyate / manasA kalpyate bandho mokSastenaiva kalyate // 172 // 172. Clouds are brought in by the wind and again driven away by the same agency. http://www.Apnihindi.com

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77 Similarly, man's bondage is caused by the mind, and Liberation too is caused by that alone. dehAdisarvaviSaye parikalpya rAgaM VIVEKACHUDAMANI badhnAti tena puruSaM pazuvadguNena / vairasyamatra viSavatsuvidhAya pazcA denaM vimocayati tanmana eva bandhAt // 173 // 173.It (first) creates an attachment in man for the body and all other sense-objects, and binds him through that attachment like a beast by means of ropes. Afterwards, the self-same mind creates in the individual an utter distaste for these sense-objects as if they were poison, and frees him from the bondage. [For the double meaning of the word Guna, see note on Sloka 76.] tasmAnmanaH kAraNamasya janto bandhasya mokSasya ca vA vidhAne / bandhasya heturmalinaM rajoguNai mokSasya zuddhaM virajastamaskam // 174 // 174. Therefore the mind is the only cause that brings about man's bondage or Liberation: when tainted by the effects of Rajas it leads to bondage, and when pure and divested of the Rajas and Tamas elements it conduces to Liberation. http://www.ApniHindi.com

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VIVEKACHUDAMANI A reminiscence of the second Sloka of Amritabindu Upa.] vivekavairAgyaguNAtirekA cchuddhatvamAsAdya mano vimuktye| bhavatyato buddhimato mumukSo stAbhyAM dvaDhAbhyAM bhvitvympre||175|| 175. Attaining purity through a preponderance of discrimination and renunciation, the mind makes for Liberation. Hence the wise seeker after Liberation must first strengthen these two. [Discrimination-between Self and non-Self. 2 Renunciation of the non-Self.] mano nAma mahAvyAghro viSayAraNyabhUmiSu / caratyatra na gacchantu sAdhavo ye mumukSavaH // 176 // 176. In the forest-tract of sense-pleasures there prowls a huge tiger called the mind. Let good people who have a longing for Liberation never go there. manaH prasUte viSayAnazeSAn sthUlAtmanA sUkSmatayA ca bhoktaH / zarIravarNAzramajAtibhedAn guNakriyAhetuphalAni nityam // 177 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 79 177. The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, the differences of body, caste, order of life, and tribe, as well as the varieties of qualification, action, means and results.* ['Gross or fine--in the waking and dream states respectively. 2 Action--to obtain desired results. Means--for these actions. Results such as enjoyment in heaven etc.] asaMgacidrUpamamuM vimohya geborg dragulflab udi.com ahaMmameti bhramayatyajatraM manaH svakRtyeSu phalopabhuktiSu // 178 // 178. Deluding the Jiva who is unattached Pure Intelligence, and binding him by the ties of body, organs and Pranas, the mind causes him to wander, with ideas of 'I' and 'mine', amidst the varied enjoyment of results achieved by himself. [+Binding &c.--strictly speaking, it is our attachment for these that binds us.] abhyAsadoSAtpuruSasya saMsRti raNyAsabandhastvamunaiva klpitH| http://www.Apnihindi.com

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VIVEKACHUDAMANI rajastamodoSavato'vivekino janmAdiduHkhasya nidAnametat // 17 // 179. Man's transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone. It is this that causes the misery of birth, etc., for the man of non-discrimination who is tainted by Rajas and Tamas. ["Superimposition-This is the favourite theme of the Vedanta philosophy, to explain how the ever-free Self came to be bound at all. The whole thing is a mistaken identity, a self-hypnotism, it says, and the way out of it lies in de-hypnotising ourselves. ] WWW. AnlHindi.com ataH prAhurmano'vidyAM ssnndditaastttvdrshinH| yenaiva bhrAmyate vizvaM vAyunevAbhramaNDalam // 180 // 180. Hence sages who have fathomed its secret have designated the mind as Avidya or Ignorance, by which alone the universe is moved to and fro, like masses of clouds by the wind. tanmanaHzodhanaM kArya prayatnena mumukSuNA / vizuddha sati caitasminmuktiH karaphalAyate // 181 // 181. Therefore the seeker after Liberation must carefully purify the mind. When this is purified, Liberation is as easy of access as a fruit on the palm of one's hand. http://www.Apnihindi.com

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VIVEKACHUDAMANI 8r mokSakasaktayA viSayeSu rAgaM nirmUlya saMnyasya ca srvkrm| sachraddhayA yaH zravaNAdiniSTho rajaHsvabhAvaM sa dhunoti buddhaH // 182 // 182. He who by means of one-pointed devotion to Liberation roots out the attachment for sense-objects, renounces all actions, and with faith in the Real Brahman regularly practises hearing," etc., succeeds in purging the Rajasika nature of the intellect. ['All actions--that are done with selfish motives. Hearing &c.-i.e., hearing (from the lips of the Guru), reflection and meditation, of the highest Vedantic truth-the identity of the Jiva and Brahman.j manomayo nApi bhavetparAtmA hyAdyantavattvAtpariNAmibhAvAt / duHkhAtmakatvAdviSayatvaheto draSTA hi dRzyAtmatayA na dRSTaH // 183 // 183. Neither can the mental sheath be the Supreme Self, because it has a beginning and an end, is subject to modifications, is characterised by pain and suffering, and is an object.' Whereas the subject can never be identified with the objects of knowledge. http://www.Apnihindi.com

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VIVEKACHUDAMANI [Object-cognisable by the Self which is the eternal subject.] buddhirbuddhIndriyaiH sArdha savRttiH kartRlakSaNaH / vijJAnamayakozaH syAtpuMsaH saMsArakAraNam // 184 // 184. Buddhi' with its modifications? and the organs of knowledge, having the characteristics of the agent, forms the Vijnanamaya Kosha or knowledge sheath, which is the cause of man's transmigration. ['Buddhi--the determinative faculty. 2Modifications-such as egoism, etc. 3 Having &c.-thinking, 'I am the agent '.] WWW.Apni Hindi.com anuvrajazcitpratibimbazakti vijJAnasaMjJaH prkRtervikaarH| zAnakriyAvAnahamityajatraM dehendriyAdiSvabhimanyate bhRzam // 185 // 185. This knowledge sheath, which seems to be followed by a reflection of the power of the Chit, is a modification of the Prakriti, is endowed with the function of knowledge, and always wholly identifies itself with the body and the organs, etc. ['Followed &c.--The knowledge sheath is in reality material and insentient, but a reflection of the Chit or Atman makes it appear as intelligent. 2Modification &c._and therefore insentient.] http://www.Apnihindi.com

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VIVEKACHUDAMANI 83 anAdikAlo'yamahasvabhAvo jIvaH samastavyavahAravoDhA / karoti karmANyapi pUrvavAsanaH puNyAnyapuNyAni ca tatphalAni // 186 // bhukta vicitrAsvapi yoniSu vraja mAyAti niryAtyadha UrdhvameSaH / asyaiva vijJAnamayasya jAgrat svapnAdyavasthAH sukhaduHkhabhogaH // 187 // 186-187. It is without beginning, characterised by egoism, is called the Jiva, and carries on all the activities on the relative plane. Through previous desires it performs good and evil actions and experiences their results. Being born in various bodies it comes' and goes, up and down. It is this knowledge sheath that has the waking, dream and other states and experiences joy and grief. [1Previous desires-desires of previous births. 2Comes &c.-is born and dies, in higher or lower bodies. ] dehAdiniSThAzramadharmakarma guNAbhimAnaM satataM mmeti| vijJAnakozo'yamatiprakAzaH prakRSTasAnidhyavazAtparAtmanaH / http://www.Apnihindi.com

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VIVEKACHUDAMANI ato bhavatyeSa upAdhirasya TEICHENI: Fecfar l 26cll 188. It always mistakes the duties, functions and attributes of the orders of life' which belong to the body, as its own. The knowledge sheath is exceedingly effulgent, owing to its close proximity to the Supreme Self, which identifying Itself with it suffers transmigration through delusion. It is therefore a superimposition on the Self. [+Orders of life-Ashramas.] yo'yaM vijJAnamayaH prANeSu hRdi sphuratyayaM jyotiH / kUTasthaH samAtmA kartA bhoktA bhavatyupAdhisthaH // 18 // 189. The self-effulgent Atman, which is Pure Knowledge, shines in the midst of the Pranas, within the heart. Though immutable, It becomes the agent and experiencer owing to Its superimposition, the knowledge sheath. [The first part of this Sloka is a quotation from Brihadaranyaka Upa. IV. iii. 7. In the midst &c.-great nearness is meant. Prana means force; here the physiological and mental forces are referred to. 2 Within the heart-in Buddhi, the seat of which is supposed to be the heart. ] svayaM paricchedamupetya buddhe stAdAtmyadoSeNa paraM mRSAtmanaH / http://www.Apnihindi.com

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VIVEKACHUDAMANI sarvAtmakaH sannapi vIkSate svayaM svataH pRthaktvena mRdo ghaTAniva // 160 // 190. Though the Self of everything that exists, this Atman, Itself assuming the limitations of the Buddhi1 and wrongly identifying Itself with this totally unreal entity, looks upon Itself as something different,2-like earthen jars from the clay of which they are made. ['Buddhi-here stands for the knowledge sheath. As something different-as conditioned and bound, just as an ignorant man may consider earthen pots as something distinct from the clay of which they are made. The wise man knows that the difference is simply due to name and form, which are creations of the mind. ] upAdhisambandhavazAtparAtmA hyupAdhidharmAnanubhAti tadguNaH / ayovikArAnavikArivahniva * 85 tsadaikarUpo'pi paraH svabhAvAt // 111 // 191. Owing to Its connection with the superimpositions, the Supreme Self, even though naturally perfect' and eternally unchanging, assumes the qualities of the superimpositions and appears to act just as they do,-like the changeless fire assuming the modifications of the iron which it turns red-hot. http://www.Apni Hindi.com

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86 VIVEKACHUDAMANI Tata [ 'Naturally perfect-Or the phrase 3: may mean "transcending Nature". 2 Modifications such as size, shape, etc. ] ziSya uvaac| bhrameNApyanyathA vA'stu jIvabhAvaH parAtmanaH / tadupAranAditvAnnAnAdernAza iSyate // 12 // The disciple questioned: 192. Be it through delusion or otherwise that the Supreme Self has come to consider Itself as the Jiva,' this superimposition is without beginning, and that which has no beginning cannot be supposed to have an end either. [1Jiva-individual soul, or the Self under self-imposed limitations. ] ato'sya jIvabhAvo'pi nityA bhavati sNsRtiH| na nivarteta tanmokSaH kathaM me zrIguro vada // 193 // 193. Therefore the Jivahood' of the soul also must have no end, and its transmigration continue for ever. How then can there be liberation for the soul? Kindly enlighten me on this point, O revered Teacher. [ 1 Jivahood--the self-hypnotised state of the everfree Atman. ] http://www.Apnihindi.com

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VIVEKACHUDAMANI zrIgururuvAca / samyak pRSTaM tyayA vidvansAvadhAnena tacchRNu / prAmANikI na bhavati bhrAntyA mohitakalpanA // 164 // The Teacher replied: 194. Thou hast rightly questioned, O learned one! Listen therefore attentively : The imagina tion which has been conjured up by delusion can never be accepted as a fact. bhrAntiM vinA tvasaGgasya niSkriyasya nirAkRteH / na ghaTetArthasambandho nabhaso nIlatAdivat // 165 // www.ApniHindi.com 87 195. But for delusion there can be no connection of the Self-which is unattached, beyond activity and formless-with the objective world, as in the case of blueness,' etc., with reference to the sky. [1Blueness &c.-The sky has no colour of its own, but we mentally associate blueness with it. The blueness is in our mind, and not in the sky. Similarly, limitation exists not in the Absolute Self, but in our own minds. ] svasya draSTurnirguNasyAkriyasya pratyagbodhAnandarUpasya buddheH / bhrAntyA prApto jIvabhAvo na satyo mohApAye nAstyavastusvabhAvAt // 166 // http://www.ApniHindi.com

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88 VIVEKACHUDAMANI 196. The Jivahood of the Atman, the Witness, which is beyond qualities and beyond activity, and which is realised within as Knowledge1 and Bliss Absolute-has been superimposed by the delusion of the Buddhi, and is not real. And because it is by nature an unreality, it ceases to exist when the delusion is gone. [1Knowledge &c.-These are Its essence, and therefore can never depart from It, as heat from fire. ] yAvadbhrAntistAvadevAsya sattA mithyAjJAnojjRmbhitasya pramAdAt / rajjva sarpo bhrAntikAlIna eva bhrAnternA naiva sarpo'pi tadvat // 167 // 197. It exists only so long as the delusion lasts, being caused by indiscrimination due to an illusion. The rope is supposed to be the snake only so long as the mistake lasts, and there is no more snake when the illusion has vanished. Similar is the case here. anAditvamavidyAyAH kAryasyApi tatheSyate / utpannAyAM tu vidyAyAmAvidyakamanAdyapi // 168 // prabodhe svamavatsarva sahamUlaM vinazyati / anAdyapIM no nityaM prAgabhAva iva sphuTam // 166 // 198-199. Avidya or Nescience and its effects are likewise considered as beginningless. But http://www.ApniHindi.com

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VIVEKACHUDAMANI 89 with the rise of Vidya or realisation, the entire effects of Avidya, even though beginningless, are destroyed together with their root-like dreams on waking up from sleep. It is clear that the phenomenal universe, even though without beginning is not eternal,-like previous nonexistence. [ "Root-i. e. Avidya. 2 Previous non-existence-Pragabhava, a term of Hindu logic. When we say a thing comes into being at a definite point of time, we imply also that there was nonexistence of that particular thing prior to that moment. And this ' non-existence' is obviously beginningless. But it ceases as soon as the thing comes into being. Similarly, Avidya, even though beginningless, disappears when realisation comes. ] anAderapi vidhvaMsaH prAgabhAvasya vIkSitaH / yabuddhayapAdhisambandhAtparikalpitamAtmani // 200 // jIvatvaM na tato'nyastu svarUpeNa vilakSaNaH / sambandhastvAtmano buddhayA mithyAjJAnapuraHsaraH // 201 // 200-201. A previous non-existence, even though beginningless, is observed to have an end. So the Jivahood which is imagined to be in the Atman through its relation with superimposed attributes such as the Buddhi, is not real; whereas the other (the Atman) is essentially different http://www.Apnihindi.com

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VIVEKACHUDAMANI from it. The relation between the Atman and Buddhi is due to a false knowledge. [ Super-imposed attributes : Just as a crystal placed near a red flower seems to appear as red; or when we look at a thing behind a curtain through an aperture, as the aperture becomes bigger and bigger we see more and more of the thing behind; but we erroneously think that the thing is growing, whereas, in reality, all the change takes place in the curtain only. Similarly we see the Atman through the covering of Prakriti or Nature, of which Buddhi, etc., are manifestations, and Nature which is continually changing, leads us to think that the Atman back of it is changing too, which is a mistake. ] vinivRttirbhavettasya samyagjJAnena naanythaa| brahmAtmaikatvavijJAnaM samyagjJAnaM zrutermatam // 202 // 202. The cessation of that superimposition takes place through perfect knowledge, and by no other means. Perfect knowledge, according to the Srutis, consists in the realisation of the identity of the individual soul and Brahman. tadAtmAnAtmanoH samyagvivekenaiva sidhyati / tato vivekaH kartavyaH pratyagAtmasadAtmanoH // 203 // 203. This realisation is attained by a perfect discrimination between the Self and non-Self. Therefore one must strive for the discrimination between the individual soul and the eternal Self. http://www.Apnihindi.com

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VIVEKACHUDAMANI 9I jalaM paMkavadatyantaM paMkApAye jalaM sphuTam / yathA bhAMti tathAtmApi doSAbhAve sphuTaprabhaH // 204 // 204. Just as the water which is very muddy again appears as transparent water when the mud is removed, so the Atman also manifests Its undimmed lustre when the taint has been removed. [Water is naturally pure, but it is polluted by foreign substances mixing with it. These impurities can be removed by filtration, distillation, etc. So the apparent impurity of the soul can be removed by discrimination, which shows that it is Nescience that hides the real nature of the Self. ] www tu sadAtmanA sphuTadi . com pratItiretasya bhvetprtiicH| tato nirAsaH karaNIya eva sadAtmanaH sAdhvahamAdivastunaH // 205 // 205. When the unreal ceases to exist, this very individual soul is definitely realised as the eternal Self. Therefore one must make it a point to completely remove things like egoism, etc., from the eternal Self. [ Things-which are in reality superimpositions. ] ato nAyaM parAtmA syAdvijJAnamayazabdabhAk / vikAritvAjaDatvAJca paricchinnatvahetutaH / dRzyatvAdvyabhicAritvAnnAnityo nitya iSyate // 206 // http://www.Apnihindi.com

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92 VIVEKACHUDAMANI 206. This knowledge sheath (Vijnanamaya Kosha) that we have been speaking of, cannot be the Supreme Self for the following reasons-because it is subject to change,' because it is insentient, is a limited thing, an object of the senses, and is not constantly present: An unreal thing cannot indeed be taken for the real Atman. [ 1 Subject to change- Whereas the Atman is changeless, Knowledge Absolute, unlimited, the eternal subject, and the universal substratum of all things. Just as the rope is the only reality with regard to the mistaken snake-idea, etc.) AnandapratibimbacumbitatanurvRttistamojRmbhitA syAdAnandamayaH priyAdiguNakaH svessttaarthlaabhodyH| puNyasyAnubhave vibhAti kRtinAmAnandarUpaH svayaM sarvo nandati yatra sAdhu tanubhRnmAtraH prayatnaM vinA // 207 // 207. The blissful sheath (Anandamaya Kosha) is that modification of Nescience which manifests itself catching a reflection of the Atman which is Bliss Absolute; whose attributes are pleasure and the rest; and which appears in view when some object agreeable to oneself presents itself. It makes itself spontaneously felt to the fortunate during the fruition of their virtuous deeds; from which every corporeal being derives great joy without the least effort. [ Modification &c.-The experience of the Sushupti state will be spoken of in the next Sloka as the typical http://www.Apnihindi.com

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VIVEKACHUDAMANI 93 enjoyment of the Anandamaya Kosha. And deep sleep is always a state of intense ignorance. Hence this sheath must be a modification of Nescience. ? Pleasure &c.-The reference is to the Taittiriya Upa., II. v., where Priya, Mocla and Pramoda (various degrees of enjoyment) are said to be the attributes of the Anandamaya Kosha.] Anandamayakozasya suSuptau sphUrtirutkaTA / svapnajAgarayorISadiSTasaMdarzanAdinA // 208 // 208. The blissful sheath has its fullest play during profound sleep, while in the dreaming and wakeful states it has only a partial manifestation, occasioned by the sight of agreeable objects and so forth. [ Sight &c.-actual sense perception in the waking state ), or memory-impressions (in dream ).] nevAyamAnandamayaH parAtmA sopAdhikatvAtprakRtervikArAt / kAryatvahetoH sukRtakriyAyA vikArasaMghAtasamAhitatvAt // 20 // 209. Nor is the blissful sheath the Supreme Self, because it is endowed with changeful attributes, is a modification of Prakriti, is the effect of past good deeds, and imbedded' in the other sheaths which are modifications. http://www.Apnihindi.com

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94 VIVEKACHUDAMANI [ Imbedded &c.-The reference is again to the Taittiriya Upa., 2nd chapter, where the five Koshas are spoken of as being similar in shape and one inside the other, the Annamaya or material sheath being the outermost and Anandamaya the innermost. ] pazcAnAmapi kozAnAM niSedhe yuktitaH zruteH / taniSedhAvadhiH sAkSI bodharUpo'vaziSyate // 210 // 210. When all the five sheaths have been eliminated by the reasoning on Sruti passages, what remains as the culminating point of the process, is the Witness, the Knowledge Absolute, --the Atman. [1Sruti passages-those that describe the Atman negatively, by the Neti Neti (not this, not this) method. 2Culminating point-beyond which the process of reasoning or analysis cannot go. What takes place then is termed the Aparokshanubhuti, Realisation, and the mind is then said to be in the Samadhi state. ] yo'yamAtmA svayaMjyotiH paJcakozavilakSaNaH / HEFUTTATNI Arafati farcena: 1 sadAnandaH sa vizeyaH svAtmatvena vipazcitA // 211 // 211. This self-effulgent Atman which is distinct from the five sheaths, the Witness of the three states, the Real, the Changeless, the Untainted,' the everlasting Bliss,-is to be realised by the wise one as one's own Self. http://www.Apnihindi.com

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VIVEKACHUDAMANI 95 [ Untainted--by Nescience ; hence Absolute. ] ziSya uvAca / mithyAtvena niSiddheSu kozeSveteSu paJcasu / sarvAbhAvaM vinA kiJcinna pazyAmyatra he guro| vijJeyaM kimu vastvasti svAtmanA''tmavipazcitA // 212 // The disciple questioned : 212. After these five sheaths have been eliminated as unreal, I find nothing, O Teacher, in this universe but a Void, the absence of everything. What entity does there at all remain with which the wise man should realise his identity? ApniHindi.com [ The position of the Buddhistic Shunyavadins or Nihilists who deny that there remains anything positive after the ultimate analysis, is set forth in this Sloka as a prima facie view, and the refutation is given in the next few Slokas.] zrIgururuvAca / satyamuktaM tvayA vidvanipuNo'si vicaarnne| .. ahamAdivikArAste tadabhAvo'yamapyanu // 213 // sarve yenAnubhUyante yaH svayaM nAnubhUyate / tamAtmAnaM veditAraM viddhi buddhayA susUkSmayA // 214 // The Guru answered: 213-214. Thou hast rightly said, O learned one! Thou art clever indeed in discrimination. http://www.Apnihindi.com

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VIVEKACHUDAMANI That by which all those modifications such as egoism, etc., as well as their subsequent absence (during deep sleep) are perceived, but which Itself is not perceived, know thou that Atmanthe Knower--through the sharpest intellect. | The argument is this: The Atman as the eternal subject must remain always. Otherwise knowledge itself will be impossible. Even in the Sushupti state there must be the eternal subject behind to record the blissful memory of that state. To take a familiar example: In a bioscope there must be the screen to allow the moving pictures to coalesce and form a connected whole. Motion presupposes rest. So the ever-changing Prakriti must have behind it the immutable Atman. Through &c.--An echo of Katha Up. I. iii. 12. ] tatsAkSikaM bhavettattadyadyayenAnubhUyate / kasyApyananubhUtArthe sAkSitvaM nopayujyate // 215 // 215. That which is perceived by something else has for its witness the latter. When there is no agent to perceive a thing, we cannot speak of it as having been perceived at all. bhasau svasAkSiko bhAvo yataH svenaanubhuuyte| ataH paraM svayaM sAkSAtpratyagAtmA na cetrH||.216 // 216. This Atman is a self-cognised entity, because It is cognised by Itself. Hence the indi http://www.Apnihindi.com

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VIVEKACHUDAMANI 97 vidual soul is itself and directly the Supreme Brahman, and nothing else. jApratsvapnasuSuptiSu sphuTataraM yo'sau samujjambhate pratyaprUpatayA sadAhamahamityantaH sphurnkdhaa| nAnAkAravikArabhAgina imAn pazyannahaMdhImukhAnityAnandacidAtmanA sphurati taM vidi svametaM hRdi // 217 // 217. That which clearly manifests itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the mind in various forms, as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Atman, thy own Self, within thy heart. [ According to the Sankhya philosophy, the whole universe, as it appears to us, is a mixture of Purusha and Prakriti-of something which impinges on or gives the suggestion to our minds, and of the mind which reacts, and covers it, as it were, with a coating of its own. In other words, everything we perceive is this unknown something plus the mind, or to put it briefly, X+mind. The Vedanta substitutes Brahman for Purusha and postulates a Nescience as the inscrutable power of Brahman, which covers the real nature of Brahman and makes It think as if It were subject to all sorts of change and limitation. Atman is only another name for Brahman. So, whenever we perceive a thing, from any mental impression, it must http://www.Apnihindi.com

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98 VIVEKACHUDAMANI be the Atman and nothing else that we perceive. Only in our ignorance we fail to grasp the real nature of the thing experienced (the Atman ) and call it by various names. So, our egoism, our intellect, and all mental states are manifestations of the Atman and Atman alone.] ghaTodake vimbitamarkavimba mAlokya mUDho ravimeva mnyte| tathA cidAbhAsamupAdhisaMsthaM bhrAntyAhamityeva jaDo'bhimanyate // 218 // 218. Seeing the reflection of the sun mirrored in the water of a jar the fool thinks it is the sun itself. Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit' caught in the Buddhi which is Its superimposition. [ Chit-the Atman which is Knowledge Absolute.] ghaTaM jalaM tadgatamarkavimba vihAya sarva vinirIkSyate'rkaH / taTastha patatritayAvabhAsakaH svayaMprakAzo viduSA yathA tathA // 219 // 219. Just as the wise man leaves aside the jar, the water and the reflection of the sun in it, and sees the self-luminous sun which illumines these three and is independent of them; http://www.Apnihindi.com

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VIVEKACHUDAMANI 99 [ 'Independent &c.-These being merely its reflections, which serve to suggest the real sun. ] dehaM dhiyaM citprativimbamevaM visRjya buddhau nihitaM guhAyAm / draSTAramAtmAnamakhaNDabodhaM sarvaprakAzaM sadasadvilakSaNam // 220 // nityaM vibhuM sarvagataM susUkSma___ mantarSahi zUnyamananyamAtmanaH / vijJAya samyanijarUpametat pumAn vipApmA virajo vimRtyuH|| 221 // vizoka Anandaghano vipazcit svayaM kutazcinna bibheti kazcit / nAnyo'sti panthA bhavabandhamukte vinA svatattvAvagamaM mumukssoH|| 222 // 220-222. Similarly, discarding the body, the Buddhi, and the reflection of the Chit in it, and realising the Witness, the Self, the Knowledge Absolute, the cause of the manifestation of everything, which is hiddenin the recesses of the Buddhi and is distinct from the gross and subtle, eternal, omnipresent, all-pervading, extremely subtle, which has neither interior nor exterior, and is identical with oneself,--fully http://www.Apnihindi.com

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100 VIVEKACHUDAMANI realising this true nature of oneself, one becomes free from sin, and taint, and death and grief, and becomes the embodiment of Bliss. Illumined himself, he is afraid of none. For a seeker after Liberation there is no other way to the breaking of the bonds of transmigration than the realisation of the truth of one's own Self. [ 'Hidden &c. It is the purified Buddhi which catches a glimpse of the Atman. The sense of various Sruti passages of Advaitic import is reproduced in these Slokas. The reader is specially referred to the Brihadaranyaka III. viii. 8, Taittiriya II. 2, and Svetasvatara III. 8. 1 brahmAbhinnatvavijJAnaM bhavamokSasya kAraNam / om yenAdvitIyamAnandaM brahma sampadyate budhaiH // 223 // 223. The realisation of one's identity with the Brahman is the cause of liberation from the bonds of Samsara, by means of which the wise man attains Brahman, the One without a second, the Bliss Absolute. brahmabhUtastu saMsRtyai vidvAnAvartate punaH / vijJAtanyamataH samyabrahmAbhinnatvamAtmanaH // 224 // 224. Once having realised the Brahman one no longer returns to the realm of transmigration. Therefore, one must fully realise one's identity with the Brahman. http://www.Apnihindi.com

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VIVEKACHUDAMANI IOI satyaM jJAnamanantaM brahma vizuddhaM paraM svataH siddham / nityAnandaikarasaM pratyagabhinnaM nirantaraM jayati // 225 // 225. Brahman is Existence, Knowledge, the Absolute, pure, supreme, self-existent, eternal and indivisible Bliss, not different (in reality ) from the individual soul, and devoid of interior or exterior,--there It reigns triumphant. sadidaM paramAdvaitaM svasmAdanyasya vastuno'bhAvAt / nAnyadasti kiJcit samyak paramArthatattvabodhadazAyAm // 226 // 226. It is this Supreme Oneness which alone is real, since there is nothing else but the Self. Verily, there remains no other independent entity in the state of realisation of the highest Truth. [ Nothing &c. -- Everything but the Self is an appearance merely . ] yadidaM sakalaM vizvaM nAnArUpaM pratItamajJAnAt / tatsarvaM brahmeva pratyastAzeSabhAvanAdoSam // 227 // 227. All this universe which appears as of diverse forms through.ignorance, is nothing else but Brahman which is absolutely free' from all the limitations of human thought. [Free &c.-We imagine all sorts of things through ignorance, but Brahman is ever beyond them, and is the only Reality. ] http://www.ApniHindi.com

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102 VIVEKACHUDAMANI mRtkAryabhUto'pi mRdo na bhinnaH kumbho'sti sarvatra tu mRtsvarUpAt / na kumbharUpaM pRthagasti kumbhaH kuto mRSA kalpitanAmamAtraH // 228 // 228. A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then call it a jar?--It is fictitious, a fancied name merely. [ 1Fictitious &c.-Quoted in sense from the Chhandogya Upa., Ch. VI. ] 1 kenApi vRdbhinnatayA sva.com ghaTasya saMdarzayituM na zakyate / www ato ghaTaH kalpita pava mohA mRdeva satyaM paramArthabhUtam // 226 // 229. None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely imagined through delusion, and the component clay alone is the abiding reality in respect of it. sahmakAryaM sakalaM sadevaM tanmAtrametanna tato'nyadasti / bhastIti yo vakti na tasya moho vinirgato nidritavatprajalpaH // 230 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 103 230. Similarly, the whole universe being the effect of the real Brahman is in reality nothing but Brahman. Its essence is That, and it does not exist apart from It. He who says 'it is', is still under delusion,--he babbles like' one asleep. [ 'Like &c.--i.e. incoherently. ] brahmavedaM vizvamityeva vANI zrautI brUte'tharvaniSThA prisstthaa| tasmAdetadbrahmamAtraM hi vizvaM nAdhiSThAnAdbhinnatA'ropitasya // 231 // 231. This universe is verily Brahmansuch is the august pronouncement of the Atharva Veda. Therefore this universe is nothing but Brahman,-for that which is superimposed (on something) has no separate existence from its substratum. [ The reference is to Mundaka (II. ii. II), which is one of the Upanishads belonging to the Atharva Veda. ] satyaM yadi syAjagadetadAtmanA na tttvhaaniniNgmaaprmaanntaa| asatyavAditvamapIzituH syA netatvayaM sAdhu hitaM mahAtmanAm // 232 // 232. If the universe, as it is, be real, there will be no cessation of the dualistic element, the http://www.Apnihindi.com

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104 VIVEKACHUDAMANI scriptures will be falsified, and the Lord Himself will be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble-minded. [ No cessation &c.---The world in that case can never be destroyed. Hence duality with all its ugly features will persist. 2Scriptures &c.-According to staunch Advaitins the numerous Advaitic texts of the Srutis, comprising the highest philosophic thought, are alone considered as bearing out their true import, to which the rest of the Vedas must be subordinated. 3The Lord &c.--Being the Revealer of the truths of the Srutis. Or the allusion may be to Sri Krishna's words in the Gita quoted in the next verse. ] WWW . AonlHinol Com Izvaro vastutatvajJo na cAhaM teSyavasthitaH / na ca matsthAni bhUtAnItyevameva vyacIklapat // 233 // 233. The Lord, who knows the secret of all things, has supported this view in the words"But I am not in them," "nor are the beings in Me." Knows &c.-Because He is Omniscient. 2 But &c.---The reference is to the 4th and 5th Slokas of the 9th chapter of the Gita which declare that all existence owes its being to Brahman which is its substratum, yet Absolute. ] yadi satyaM bhavedvizvaM suSuptAvupalabhyatAm / yannopalabhyate kizcidato'satsvamavanmRSA // 234 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 105 234. If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams. ataH pRthainAsti jagatparAtmanaH pRthakapratItistu mRSA guNAdivat / AropitasyAsti kimarthavattA dhiSThAnamAbhAti tathA bhrameNa // 235 // 235. Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the qualities? (of blueness, etc., in the sky). Has a superimposed attribute any meaning apart from its substratum? It is the substratum" which appears like that through delusion. [ Qualities &c.-See Sloka 195. 2Substratum &c.-The rope appears as the snake. This idea is made clear in the next few Slokas. ? bhrAntasya yadyabhramataH pratItaM brahmaiva tattadrajataM hi shuktiH| idantayA brahma sadaiva rUpyate tvAropitaM brahmaNi nAmamAtram // 236 // 236. Whatever a deluded man perceives through mistake, is Brahman and Brahman alone: The silver is nothing but the mother http://www.Apnihindi.com

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106 VIVEKACHUDAMANI of-pearl. It is Brahman which is always considered as this universe, whereas that which is superimposed on the Brahman, viz., the universe, is merely a name. ataH paraM brahma sadadvitIyaM vizuddhavizAnaghanaM nirnyjnm| prazAntamAdyantavihInamakriyaM nirantarAnandarasasvarUpam // 237 // nirastamAyAkRtasarvabhedaM nityaM sukhaM niSkalamaprameyam / arUpamavyaktamanAkhyamavyaya indi. com "jyotiH svayaM kiJcididaM cakAsti // 238 // 237-238. Hence whatever there manifests, viz., this universe, is the Supreme Brahman Itself, the Real, the One without a second, pure, the Essence of Knowledge, the Taintless, pacified, devoid of beginning and end, beyond activity, the Essence of Bliss Absolute. Transcending all the diversities created by Maya or Nescience, eternal, ever beyond the reach of pain, indivisible, immeasurable, formless, undifferentiated, nameless, immutable, self-luminous. bAtRzeyajJAnazUnyamanantaM nirvikalpakam / kevalAkhaNDacinmAtraM paraM tatvaM vidurbudhAH // 236 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 107 239. Sages realise the Supreme Truth, Brahman,-in which there is no differentiation of knower, knowledge and known, which is infinite, transcendent, and the Essence of Knowledge Absolute. aheyamanupAdeyaM manovAcAmagocaram aprameyamanAdyantaM brahma pUrNamahaM mahaH // 240 // 240. Which can be neither thrown away nor taken up, which is beyond the reach of mind and speech, immeasurable, without beginning and end, the Whole, one's very self, and of surpassing glory. ['Neither &c.-Because It is not a material thing, but one's very Self. ] tattvaMpadAbhyAmabhidhIyamAnayo brahmAtmanoH zodhitayoryadIttham / zrutyA tayostatvamasIti samya gekatvameva pratipAdyate muhuH // 241 // aikyaM tayorlakSitayorna vAcyayo nigdyte'nyonyviruddhdhrminnoH| khadyotabhAnboriva rAjabhRtyayoH kUpAmburAzyoH paramANumeoH // 242 // 241-242. If thus the Sruti, in the dictum http://www.Apnihindi.com

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108 VIVEKACHUDAMANI "Thou art That" (Tat-Tvam-Asi), repeatedly establishes the absolute identity of Brahman (or Isvara ) and Jiva, denoted by the terms That (Tat) and Thou (Tvam) respectively, divesting these terms of their relative associations,--then it is the identity of their implied, not literal, meanings which is sought to be inculcated, for they are of contradictory attributes to each other-like the sun and a glow-worm, the king and a servant, the ocean and a well, or Mount Meru and an atom. If thus &c.--The reference is to the sixth chapter of the Chhandogya Upanishad, where Uddalaka Aruni tries to impress on his son, Svetaketu, the identity of Jiva and Brahman in various ways. ] tayovirodho'yamupAdhikalpito na vAstavaH kshcidupaadhiressH| Izasya mAyA mahadAdikAraNaM jIvasya kArya zRNu paJcakozam // 243 // 243. This contradiction between them is created by superimposition, and is not something real. This superimposition, in the case of Isvara (the Lord), is Maya or Nescience, which is the cause of Mahat' and the rest", -and in the case of the Jiva (the individual soul), listen,--the five sheaths, which are the effects of Maya, stand for it. http://www.Apnihindi.com

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VIVEKACHUDAMANI [ Mahat-See note on Sloka 123. 2The rest-the grosser manifestations that proceed from Mahat. 3Five sheaths-See note on Sloka 125. ] patAvupAdhI parajIvayostayoH samyaGganirAse na paro na jIvaH / rAjyaM narendrasya bhaTasya kheTakastayorapohe na bhaTo na rAjA // 244 // 244. These two are the superimpositions of the Isvara and the Jiva respectively, and when these are perfectly eliminated there is neither Isvara nor Jiva. A kingdom is the symbol of a king, and a shield of the soldier, and when these are taken away there is neither' king nor soldier. ['Neither &c.-He is only a man then. Similarly, if we take away omniscience, omnipotence, etc., from Isvara and the deficiencies of knowledge, power, etc., from the Jiva, only Brahman remains as the substance of both. ] bhAta Adeza iti zrutiH svayaM niSedhati brahmaNi kalpitaM dvayam / 109 zrutipramANAnugRhItabodhA 'tayornirAsaH karaNIya evaM // 245 // 245. The Vedas' themselves in the words "Now then is the injunction," etc., repudiate the duality imagined in the Brahman. One must http://www.ApniHindi.com

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Ito VIVEKACHUDAMANI needs eliminate those two superimpositions by means of realisation supported by the authority of the Vedas. PIVedas &c.-The reference is to the Brihadaranyaka Upa. II. iii. 6. ] nedaM nedaM kalpitatvAnna satyaM rajjudraSTavyAlavatsvapnavazca / itthaM dRzyaM sAdhu yuktayA vyapohya zeyaH pazcAdekabhAvastayoryaH // 246 // 246. Neither this gross nor this subtle universe (is the Atman). Being imagined they are not real,-like the snake seen in the rope, and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, one should next realise the oneness that underlies the Isvara and the Jiva. tatastu to lakSaNayA sulakSyau tyorkhnnddaikrstvsiddhye| nAlaM jahatyA na tathA'jahatyA kintUbhayAtmikayaiva bhAvyam // 247 // 247. Hence those two terms (Isvara and Jiva) must be carefully considered through their implied meanings, so that their absolute identity may be established. Neither the method of total http://www.Apnihindi.com

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VIVEKACHUDAMANI III rejection nor that of complete retention will do. One must reason out through the process which combines the two. There are three kinds of Lakshana or implied meaning--the Jahati, the Ajahati and the Bhaga Lakshana. The first is that in which one of the terms has to give up its primary meaning. For example, the phrase gaMgAyAM ghoSaH does not mean that a village of cowherds is in the Ganges but on the Ganges. The second kind is that in which the primary meaning is retained, but something is supplied to make it clear, as the sentence zveto dhAvAMta means "a white (horse) is running." In the third kind of Lakshana each of the terms has to give up a part of its connotation. See the next Sloka. ] 1om sa devadatto'yamitIha vaikatA viruddhadharmAzamapAsya kthyte| yathA tathA tattvamasItivAkye viruddhadharmAnubhayatra hitvA // 248 // saMlakSya cinmAtratayA sadAtmano rakhaNDabhAvaH paricIyate budhaiH| evaM mahAvAkyazatena kathyate brahmAtmanoraikyamakhaNDabhAvaH // 246 // 248-249. Just as in the sentence, 'This is that Devadatta,' the identity is spoken of, eliminating the contradictory portions,' so in the http://www.Apnihindi.com

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II2 VIVEKACHUDAMANI sentence 'Thou art That,' the wise man must give up the contradictory elements on both sides and recognise the identity of Isvara and Jiva, noticing carefully the essence of both, which is Chit, Knowledge Absolute. Thus hundreds of scriptural texts inculcate the oneness and identity of Brahman and Jiva. [ Contradictory portions--Such as the differences of time and place, etc. ] asthUlamityetadasanirasya siddhaM svato vyomavaprataya'm / ato mRSAmAtramidaM pratItaM indi. com jahIhi yatsvAtmatayA gRhItam / brahmAhamityeva vizuddhabuddhayA viddhi svamAtmAnamakhaNDabodham // 250 // 250. Eliminating the not-Self, in the light of such passages as 'It is not gross," etc., (one realises the Atman), which is self-established, unattached like the sky, and beyond the range of thought. Therefore, dismiss this mere phantom of a body which thou perceivest and hast accepted as thy own self. By means of the purified understanding that thou art Brahman, realise thy own Self, the Knowledge Absolute. [ 'Not gross &c.-The reference is to Brihadaranyaka Upa. III. viii. 8. ] http://www.Apnihindi.com

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VIVEKACHUDAMANI II3 mRtkArya sakalaM ghaTAdi satataM mRnmAtramevAhita tadvatsajanitaM sadAtmakamidaM sanmAnamevAkhilaM / yasmAnAsti sataH paraM kimapi tatsatyaM sa AtmA svayaM tasmAttatvamasi prazAntamamalaM brahmAdvayaM yatparam // 251 // 251. All modifications of clay, such as the jar, etc., which are always accepted by the mind as real, are (in reality) nothing but clay. Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our very Self, therefore art thou that Pacified, Pure, Supreme Brahman, the One without a second. nidrAkalpitadezakAlaviSayamAtrAdi savaM yathA mithyA tadvadihApi jAgrati jgtsvaajnyaankaarytvtH| yasmAdevamidaM zarIrakaraNaprANAhamAdyapyasatasmAttattvamasi prazAntamamalaM brahmAdvayaM yatparam // 252 // 252. As the place, time, objects, knower etc., called up in dream are all unreal, so is also the world experienced here in the waking state, for it is all an effect of one's own ignorance. Because this body, the organs, the Pranas and egoism, etc., are also thus unreal, therefore thou http://www.Apnihindi.com

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114 art the Pacified, Pure, Supreme Brahman, the One without a second. VIVEKACHUDAMANI yatra bhrAntyA kalpitaM tadviveke tanmAtraM naiva tasmAdvibhinnam / svapne naSTaM svapnavizvaM vicitraM svasmAdbhinaM kinnu dRSTaM prabodhe // 253 // 253. (What is ) erroneously supposed to exist in something, is, when the truth about it has been known, nothing but that substratum, and not at all different from it: The diversified passes away in the dream itself. Does it appear on waking as something distinct from one's own self? jAtinIti kulagotra dUragaM nAmarUpaguNadoSavarjitam / dezakAlaviSayAtivartti ya brahma tattvamasi bhAvayAtmani // 254 // 254. That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space, time and sense-objects;-that Brahman thou, meditate on this in thy mind. art http://www.ApniHindi.com

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VIVEKACHUDAMANI II5 yatparaM sakalavAgagocara gocaraM vimalabodhacakSuSaH / zuddhacidghanamanAdi vastu ya brahma tattvamasi bhAvayAtmani // 255 // 255. That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure, the Embodiment of Knowledge, the beginningless entity;--that Brahman art thou, meditate on this in thy mind. W. Anni Hindi.com SaDabhirUmibhirayogi yogiha dbhAvitaM na krnnairvibhaavitm| buddhayavedyamanavadyamasti ya brahma tanvamasi bhASayAtmani // 256 // 256. That which is untouched by the sixfold wavel; meditated upon by the Yogi's heart, but not grasped by the sense-organs; which the Buddhi cannot know; and which is unimpeachable;-that Brahman art thou, meditate on this in thy mind. [ 'Sixfold wave-viz., decay and death, hunger and thirst, grief and delusion, which overtake the body and mind. ] http://www.Apnihindi.com

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6 VIVEKACHUDAMANI bhrAntikalpitajagatkalAzrayaM svAzrayaM ca sadasadvilakSaNam / niSkalaM nirupamAnavaddhi ya brahma tattvamasi bhAvayAtmani // 257 // 257. That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar;-- that Brahman art thou, meditate on this in thy mind. Apni Hindi.com janmavRddhipariNatyapakSayavyAdhinAzanavihInamavyayam / vizvasRSTayavavighAtakAraNaM brahma tattvamasi bhAvayAtmani // 258 // 258. That which is free from birth, growth, development, waste, disease and death; which is indestructible; which is the cause of the projection, maintenance and dissolution of the universe;--that Brahman art thou, meditate on this in thy mind. astabhedamanapAstalakSaNaM nistaraGgajalarAzinizvalam / http://www.ApniHindi.com

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VIVEKACHUDAMANI 117 nityamuktamavibhaktamUrti ya brahma tatvamasi bhAvayAtmani // 256 // 259. That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves; the ever-free; of indivisible Form;-that Brahman art thou, meditate on this in thy mind. ekameva sadanekakAraNaM __ kAraNAntaranirAsyakAraNam / kAryakAraNavilakSaNaM svayaM brahma tattvamasi bhAvayAtmani // 260 // 260. That which, though One only, is the cause of the many; which refutes all other causes, but is Itself without cause; distinct from Maya and its effect, the universe; and independent; --that Brahman art thou, meditate on this in thy mind. nirvikalpakamanalpamakSaraM yatkSarAkSaravilakSaNaM param nityamavyayasukhaM niraanaM brahma tatvamasi bhAvayAtmani // 261 // 261. That which is free from duality; which is infinite and indestructible; distinct from http://www.Apnihindi.com

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118 VIVEKACHUDAMANI the universe and Maya, -supreme, eternal; which is undying Bliss; taintless;-that Brahman art thou, meditate on this in thy mind. yadvibhAti sadanekadhA bhramA bhaamruupgunnvikriyaatmnaa| hemavatsvayamavikriyaM sadA brahma tattvamasi bhAvayAtmani // 262 // 262. That Reality which (though One) appears variously owing to delusion,-taking on names and forms, attributes and changes, Itself always unchanged, like gold in its modifications,--that Brahman art thou, meditate on this in thy mind. yacakAstyanaparaM parAtparaM pratyagekarasamAtmalakSaNam / satyacitsukhamanantamavyayaM brahma tattvamasi bhAvayAtmani // 263 // 263. That beyond which there is nothing; which shines even above Maya, which again is superior to its effect, the universe; the inmost Self of all, free from differentiation; the Real Self, the Existence-Knowledge-Bliss Absolute; infinite and immutable;--that Brahman art thou, meditate on this in thy mind. http://www.Apnihindi.com

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" VIVEKACHUDAMANI uktamarthamimamAtmani svayaM bhAvayetprathitayuktibhirdhiyA / saMzayAdirahitaM karAmbuvat tena tattva nigamo bhaviSyati // 264 // 264. On the Truth inculcated above, one must oneself meditate in one's mind, through the intellect, by means of the recognised arguments. By that means one will realise the Truth free from doubt, etc., like water in the palm of one's hand. [ 1Above--in the ten preceding Slokas Recognised arguments--that are Vedas. ] are in harmony with the sambodhamAtraM parizuddhatattvaM vijJAya saGghe nRpavacca sainye / tadAzrayaH svAtmani sarvadA sthito 119 vilApaya brahmaNi vizvajAtam // 265 // 265. Realising in this body the Knowledge Absolute free from Nescience and its effects, like the king in an army, and being ever established in thy own Self, by resting on that Knowledge, merge the universe in the Brahman. buddhau guhAyAM sadasadvilakSaNaM brahmAsti satyaM paramadvitIyam / http://www.ApniHindi.com

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120 VIVEKACHUDAMANI tadAtmanA yo'tra vasedguhAyAM punarna tasyAGga guhApravezaH // 266 // 266. In the cave1 of the Buddhi there is the Brahman, distinct from the gross and subtle the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother's womb. ['Cave The Buddhi is often spoken of thus. 2For one &c.-He who always thinks of himself as Brahman has no more rebirth. ] arra argrufu ament arear angton com kartA bhoktApyahamiti dRDhA yAsya saMsArahetuH / gengeassenfa faaxar arqaen geeI nmukti prAhustadiha munayo vAsanAtAnavaM yat // 267 // 267. Even after the Truth has been realised, there remains that strong, beginningless, obstinate impression that one is the agent and experiencer, which is the cause of one's transmigration. It has to be carefully removed by living in a state of constant identification with the Supreme Self. The sages call that Liberation which is the attenuation' of Vasanas or impressions here and now. [1Attenuation &c.-Because the man who has no selfish desires easily attains Mukti. ] http://www.Apni Hindi.com

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VIVEKACHUDAMANI I2I mahaM mamota yo bhAvo dehAkSAdAvanAtmAna / abhyAso'yaM nirastavyo viduSA svAtmaniSThayA // 268 // 268. The idea of 'me and mine' in the body and organs, etc., which are non-Self, this superimposition the wise one must put a stop to, by identifying oneself with the Atman. zAtvA svaM pratyagAtmAnaM buddhitavRttisAkSiNam / so'hamityeva sadvRtyA'nAtmanyAtmamati jahi // 266 // 269. Realising thy own Inmost Self, the Witness of the Buddhi and its modifications, and constantly revolving the positive thought, 'I am He,' conquer this identification with the non-Self. lokAnuvartanaM tyaktA tyaktA dehAnuvartanam / zAstrAnuvartanaM tyaktA svAbhyAsApanayaM kuru // 270 // 270. Relinquishing the observance of social formalities, giving up all ideas of trimming up the body, and avoiding too much engrossment with the scriptures, do away with the superimposition that has come upon thyself. lokavAsanayA jantoH zAstravAsanayApi ca / dehavAsanayA zAnaM yathAvannaiva jAyate // 21 // 271. Owing to the desire to walk after society, the passion for too much study of the http://www.Apnihindi.com

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122 VIVEKACHUDAMANI scriptures and the desire to keep the body comfortable, people cannot attain to proper Realisa tion. saMsArakArAgRhamokSamiccho rayomayaM pAdanibandhazRMkhalam / vadanti tajjJAH paTu vAsanAtrayaM yo'smAvimuktaH samupaiti muktim // 072 // 272. For one who seeks deliverance from the prison of this world (Samsara), those three desires have been designated by the wise as the strong iron fetters to shackle one's feet. He who is free from them truly attains to Liberation. jalAdisaMsargavazAtprabhUta durgndhdhuutaa'grudivyvaasnaa| saMgharSaNenaiva vibhAti samya gvidhUyamAne sati bAhyagandhe // 273 // 273. The lovely odour of the Agaru (agallochum) which is hidden by a powerful stench due to its contact with water, etc., manifests itself as soon as the foreign smell has been fully removed by rubbing. antAzritAnantadurantavAsanA dhUlIviliptA prmaatmvaasnaa| http://www.Apnihindi.com

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VIVEKACHUDAMANI prajJAtisaMghaSaNato vizuddhA pratIyate candanagandhavat sphuTam // 274 // 274. Like the fragrance of the sandalwood,' the perfume of the Supreme Self, which is covered with the dust of endless, virulent desires' imbedded in the mind, when purified by the constant friction of Knowledge, is (again) clearly perceived. [ Sandal-wood -- the 'Agaru' of the previous Sloka is meant. 123 2Desires-Vasana in Sanskrit means both ' odour and desire.' ] com anAtmavAsanAjAle stirobhUtAtmavAsanA / nityAtmaniSThayA teSAM nAze bhAti svayaM sphuTam // 275 // 275. The desire for Self-realisation is obscured by the countless desires for things other than the Self. When they have been destroyed by the constant attachment for the Self, the Atman clearly manifests Itself of Its own accord. yathA yathA pratyagavasthitaM mana stathA tathA muJcati bAhyavAsanAm / niHzeSamokSe sati vAsanAnA mAtmAnubhUtiH pratibandhazUnyA // 276 // http://www.ApniHindi.com

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124 VIVEKACHUDAMANI 276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Atman. svAtmanyeva sadA sthitvA mano nazyati yoginaH / vAsanAnAM kSayazcAtaH svAdhyAsApanayaM kuru // 277 // 277. The Yogi's mind dies, being constantly fixed on his own Self. Thence follows the cessation of desires. Therefore do away with thy superimposition.indi.com tamo dvAbhyAM rajaH sattvAtsattvaM zuddhena nazyati / tasmAtsattvamavaSTabhya svAdhyAsApanayaM kuru // 278 // 278. Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and Sattva dies when purified. Therefore do away with thy superimposition, through the help of Sattva. cod gefa agfifa fafuu fans: | dhairyamAlajya yatnena svAdhyAsApanayaM kuru // 276 // 279. Knowing for certain that the Prarabdha' work will maintain this body, remain quiet and do away with thy superimposition carefully and with fortitude. http://www.Apni Hindi.com

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VIVEKACHUDAMANI 125 [ Prarabdha-the resultant of past Karma that has led to the present birth. When this is worked out, the body falls, and Videhamukti is the result. ] nAhaM jIvaH paraM brahmetyatadvayAvRttipUrvakam / vAsanAvegataH prAptasvAdhyAsApanayaM kuru // 280 // 280. "I am not the individual soul, but the Supreme Brahman,'-eliminating thus all that is not-Self, do away with thy superimposition, which has come through the momentum of (past) desires. zrutyA yuktayA svAnubhUtyA jJAtvA sArvAtmyamAtmanaH / * kvacidAbhAsataH prAptasvAbhyAsApanayaM kuru // 281 // 281. Realising thyself as the Self of all by means of scripture, reasoning and thy own realisation, do away with thy superimposition, even when a trace of it seems to appear. anAdAnavisargAbhyAmISannAsti kriyA muneH / tadekaniSThayA nityaM svAdhyAsApanayaM kuru // 282 // 282. The sage has no connection whatever with action, as he has no idea of accepting or giving up. Therefore, through constant engrossment on the Brahman do away with thy superimposition. http://www.Apnihindi.com

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126 VIVEKACHUDAMANI tattvamasyAdivAkyotthabrahmAtmaikatvabodhataH / brahmaNyAtmatvadAya svAbhyAsApanayaM kuru // 283 // 283. Through the realisation of the identity of Brahman and the soul, resulting from such great dictal as 'Thou art That' and so forth, do away with thy superimposition, with a view to strengthen thy identification with Brahman. ahaMbhAvasya dehe'sminniHzeSavilayAvadhi / sAvadhAnena yuktAtmA svAbhyAsApanayaM kuru // 284 // 284. Until the identification with this body is completely rooted out, do away with thy superimposition with watchfulness and a concentrated mind. pratItirjIvajagatoH svapnavadbhAti yAvatA / tAvannirantaraM vidvansvAbhyAsApanayaM kuru // 285 // 285. So long as even a dream-like perception of the universe and souls' persists, do away with thy superimposition, O learned one, without the least break. [1Universe and souls-i. e., plurality. ] nidrAyA lokavArtAyAH zabdAderapi vismRteH / cinAvasaraM datvA cintayAtmAnamAtmani // 286 // http://www.ApniHindi.com

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127 286. Without giving the slightest chance to oblivion on account of sleep, concern in secular matters or the sense-objects, reflect on the Self in thy mind. VIVEKACHUDAMANI mAtApitrormalodbhUtaM malamAMsamayaM vapuH / tyaktA cANDAlavaddUraM brahmIbhUya kRtI bhava // 287 // 287. Shunning' from a safe distance the body which has come from parents and itself consists of flesh and impurities, as one does an outcast, be thou Brahman and realise the consummation of thy life. [ 1Shunning-i. e. giving up all identification with the body which is very impure. ] ghaTAkAzaM mahAkAza ivAtmAnaM parAtmani / vilApyAkhaNDabhAvena tUSNIM bhava sadA mune // 288 // 288. Merging the finite soul in the Supreme Self, like the space enclosed by a jar in the infinite space, by means of meditation on their identity, always keep quiet, Osage. svaprakAzamadhiSThAnaM svayaMbhUya sadAtmanA / brahmANDamapi piNDANDaM tyajyatAM malabhANDavat // 286 // 289. Becoming thyself the self-effulgent Brahman, the substratum of all phenomena, http://www.ApniHindi.com -

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128 VIVEKACHUDAMANI as that Reality, give up' both the macrocosm and the microcosm, like two filthy receptacles. [ Give up &c.-Cease to care for the whole universe, which is other than the Self, before whose majesty it pales into insignificance. ] cidAtmani sadAnande dehaaruuddhaamhNdhiym| nivezya liGgamutsRjya kevalo bhava sarvadA // 260 // 290. Transferring the identification now rooted in the body to the Atman, the ExistenceKnowledge-Bliss Absolute, and discarding the subtle body, be thou ever alone, independent. [ Discarding-ceasing to identify thyself with. ] yatraiSa jagadAbhAso darpaNAntaH puraM yathA / tabrahmAhamiti jJAtvA kRtakRtyo bhaviSyasi // 261 // 291. That in which there is this reflection of the universe, as of a city, in a mirror,--that Brahman art thou;--knowing this thou wilt attain the consummation of thy life. yatsatyabhUtaM nijarUpamAcaM cidadvayAnandamarUpamakriyam / tadetya mithyAvapurutsRjeta zailUSavadveSamupAtamAtmanaH // 262 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 129 292. That which is real and thy own primeval Essence, that Knowledge and Bliss Absolute, the One without a second, which is beyond form and activity-attaining That one should cease to identify oneself with one's false bodies,' like an actor giving up his assumed mask. [ 1False bodies--the gross, subtle and causal bodies, which are superimpositions upon the Atman. ? Like &c.-When the actor has played his part, he is simply a man. So the man of realisation is one with Brahman, his real Essence. ] sarvAtmanA dRzyamidaM mRSaiva weredeti forenrelagtata i com jAnAmyahaM sarvamiti pratItiH kuto'hamAdeH kSaNikasya sibhyet // 263 // 293. This objective universe is absolutely unreal; neither is egoism a reality, for it is observed to be momentary. How can the perception that I know all, be true of egoism, etc., which are momentary? [ The perception &c.-Man's inherent belief in the omniscience of the Atman is meant. ] AhaMpadArthastvahamAdisAkSI nityaM suSuptAvapi bhAvadarzanAt / http://www.Apnihindi.com

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130 VIVEKACHUDAMANI brUte jo nitya iti zrutiH svayaM tatpratyagAtmA sadasadvilakSaNaH // 264 // 294. But the real 'I' is that which witnesses the ego and the rest. It exists' always, even in the state of profound sleep. The Sruti' herself says, "It is birthless, eternal," etc. Therefore the Paramatman is different from the gross and subtle bodies. [ Exists &c.--as the witness of all experience. 2Sruti &c.-The reference is to the Katha Upanishad, I. ii. 18. ] vikAriNAM sarvavikAravettA nanda.com nityAvikAro bhavituM samarhati / manorathasvapnasuSuptiSu sphuTaM punaH punardRSTama sattvametayoH // 265 // 295. The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality' of the gross and subtle bodies is again and again clearly noticed in imagination, dream and profound sleep. [ 1 The unreality &c. - Because the subtle body is not perceived in the Sushupti state, and the gross body in the dream and Sushupti states. ] atI'bhimAnaM tyaja mAMsapiNDe piNDAbhimAninyapi buddhikalpite / http://www.ApniHindi.com

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VIVEKACHUDAMANI 131 kAlatrayAbAdhyamakhaNDabodhaM jJAtvA svamAtmAnamupaihi zAntim // 296 // 296. Therefore give up the identification with this lump of flesh, the gross body, as well as with the ego or the subtle body, which are both imagined by the Buddhi. Realising thy own Self, which is Knowledge Absolute and not to be deniedin the past, present and future, attain to Peace. [ 'Imagined &c.-Because they are not in the Atman and our ignorance conjures them up through the Buddhi or determinative faculty. 2 Denied &c.--Because the Atman transcends time. ] tyajAbhimAnaM kulagotranAma ___ rUpAzrameSvAzavAzriteSu / liGgasya dharmAnapi kartRtAdI styaktA bhavAkhaNDasukhasvarUpaH // 267 // 297. Cease to identify thyself with family, lineage, name, form and the order of life, which pertain to the body which is like a rotten corpse (to a Jnanin). Similarly, giving up the ideas that thou art the agent and so forth, which are attributesof the subtle body, be the Essence of Bliss Absolute. [ Rotten corpse-The body appears as living only http://www.Apnihindi.com

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132 VIVEKACHUDAMANI through the erroneous identification of the Buddhi, and when that ceases on realisation, the body is nothing but a putrid corpse, fit to be shunned. 2 Attributes &c.-The Jnanin must realise his identity with the Atman alone. ] santyanye pratibandhAH puMsaH saMsArahetavo dRSTAH / teSAmevaM mUlaM prathamadhikAro bhvtyhNkaarH||268|| 298. Other obstacles' are also observed to exist for men, which lead to transmigration. The root of them, for the above reasons, is the first modification of Nescience they call egoism. [ 10bstacles-such as desires, etc. 2For &c. Because but for egoism, which is a product of Nescience, there would not be any false identification, and therefore no serious trouble. ] yAvatsyAtsvasya sambandho'haMkAreNa duraatmnaa| tAvanna lezamAtrApi muktivArtA vilakSaNA // 266 // 299. So long as one has any relation with this wicked ego, there should not be the least talk about Liberation, which is unique. ahaMkAragrahAnmuktaH svarUpamupapadyate / candravadvimalaH pUrNaH sadAnandaH svayaMprabhaH // 300 // 300. Freed from the clutches' of egoism, man attains to his real nature, as the moon from http://www.Apnihindi.com

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VIVEKACHUDAMANI 133 those of the planet Rahu. He becomes pure, infinite, eternally blissful and self-luminous. [ 'Clutches-Graha in Sanskrit means both 'planet' and seizure. The eclipses of the sun and moon are popularly ascribed by Hindu mythology to the periodical attacks by their enemy Rahu, a demon whom they prevented from drinking the nectar. ] yo vA pure so'hamiti pratIto buddhayA prklptstmsaa'timuuddhyaa| tasyaiva niHzeSatayA vinAze brahmAtmabhAvaH pratibandhazUnyaH // 301 // www. Apn1Hindi.com 301. That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as 'I am such and such,'--when that egoism is totally destroyed, one attains an unobstructed identity with the Brahman. [I am &c.-I am strong or weak, learned or ignorant, happy or miserable, and so forth. ] brahmAnandanidhirmahAbalavatA'haMkAraghorAhinA saMveSTayAtmani rakSyate guNamayaizcaNDaistribhimastakaiH / vijJAnAkhyamahAsinA zrutimatA vicchidya zIrSaprayaM nirmUlyAhimimaM nidhi sukhakaraM dhIro'nubhoktuM kSamaH // 302 // http://www.Apnihindi.com

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134 VIVEKACHUDAMANI 302. The treasure of the Bliss of Brahman is coiled round by the mighty deadly serpent of egoism, and guarded for its own use by means of its three fierce hoods consisting of the three Gunas. Only the wise man, destroying it by severing its three hoods with the great sword of realisation in accordance with the teachings of the Srutis, can enjoy this treasure which confers bliss. [ In this Sloka egoism is compared to a three-headed snake. Sattva, Rajas and Tamas-balance, activity and inertia-are spoken of as its three hoods. The way to destroy it is through realisation. When egoism is gone, one is conscious of his real nature as Brahman. The appropriateness of the metaphors is obvious. In yAvadvA yatkiJcidviSadoSasphUrtirasti cehehe / kathamArogyAya bhavettadvadahantApi yogino muktaye // 303 // 303. As long as there is a trace of poisoning left in the body, how can one hope for recovery? Similar is the effect of egoism on the Yogi's Liberation. ahamo'tyantanivRtyA tatkRtanAnAvikalpasaMhRtyA / pratyaktatvavivekAdidamahamasmIti vindate tatvam // 304 // 304. Through the complete cessation of egoism, through the stoppage of the diverse mental waves' due to it, and through the dis http://www.Apnihindi.com

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VIVEKACHUDAMANI 135 crimination of the inner Reality, one realises that Reality as 'I am This.' [ Mental waves-such as doubt, wrong notion, etc. ] ahaMkAre kartaryahamiti matiM muzca sahasA vikArAtmanyAtmapratiphalajuSi svasthitimuSi / yadadhyAsAtprAptA janimRtijarAduHkhabahulA pratIcazcinmUrtastava sukhatanoH saMsRtiriyam // 305 // 305. Give up immediately thy identification with the egoism, the agent, which is by its nature a modification, is endued with a reflection of the Self, and diverts one from being established in the Self,-identifying thyself with which thou hast come by this relative existence, full of the miseries of birth, decay and death,though thou art the Witness, the Essence of Knowledge and Bliss Absolute. [ IModification-of Nescience, and therefore nonpermanent. 2 Endued &c.--This makes it look intelligent. 3 Relative existence-Samsara or transmigration. ] sadaikarUpasya cidAtmano vibho raanndmuurternvdykiitH| naivAnyathA kvApyavikAriNAste vinAhamabhyAsamamuSya saMsRtiH // 306 // http://www.Apnihindi.com

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136 VIVEKACHUDAMANI 306. But for thy identification with that egoism there can never be any transmigration for thee who art immutable and eternally the same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished glory.1 [Untarnished glory-Compare Svetasvatara vi. 19.] tasmAdahaMkAramimaM svazatru bhokturgale knnttkvtprtiitm| vicchidya vijJAnamahAsinA sphuTaM muMzvAtmasAmrAjyakhaM yatheSTam // 307 // * 307. Therefore,n destroying this m egoism, thy enemy,--which appears like a thorn sticking in the throat of one taking his meal, with the great sword' of realisation, enjoy directly and freely the bliss of thy own empire, the majesty of the Atman. [ Great sword-The phrase, as it is, is applicable to only one side of the comparison, namely, the enemy but not to 'the thorn,' for which it should be interpreted to mean'a sharp knife.' ] tato'hamAdevinivartya vRtti saMtyaktarAgaH prmaarthlaabhaat| tUSNIM samArasvAtmasukhAnubhUtyA pUrNAtmanA brahmaNi nirvikalpaH // 308 // http://www.Apnihindi.com

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137 308. Checking the activities of egoism, 1 etc., and giving up all attachment through the realisation of the Supreme Reality, be free from all duality through the enjoyment of the Bliss of Self, and remain quiet in the Brahman, for thou hast attained thy infinite nature. 1Egoism &c.-Egoism with its two forms, 'I' and mine.'] VIVEKACHUDAMANI samUlakRpto'pi mahAnahaM puna llekhitaH syAdyadi cetasA kSaNam / saMjIvya vikSepazataM karoti nabhasvatA prAvRSi vArido yathA // 306 // 309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season. nigRhya zatrorahamo'vakAzaH kavina deyo viSayAnucintayA / sa eva saMjIvanaheturasya prakSINajambIratarorivAmbu // 310 // 310. Overpowering this enemy, egoism, not a moment's respite should be given to it by thinking on sense-objects. That is verily the cause of http://www.ApniHindi.com

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138 its coming back to life, like water to a citron tree that has almost dried up. VIVEKACHUDAMANI dehAtmanA saMsthita pava kAmI vilakSaNaH kAmayitA kathaM syAt / bhato'rthasandhAnaparatvameva bhedaprasaktayA bhavabandhahetuH // 311 // 311. He alone who has identified himself with the body is greedy after sense-pleasures. How can one, devoid of the body-idea, be greedy (like him)? Hence the tendency to think on sense-objects is verily the cause of the bondage of transmigration, giving rise to an idea of distinction or duality. kAryapravardhanAbIjapravRddhiH paridRzyate / kAryanAzAdabIjanAzastasmAtkAyaM nirodhayet // 312 // 312. When the effects' are developed, the seed' also is observed to be such, and when the effects are destroyed, the seed also is seen to be destroyed. Therefore one must subdue the effects. [ Effects-actions done with selfish motives. 2Seed desire for sense-pleasures. The next Sloka explains this. ] vAsanAvRddhitaH kArya kAryavRddhayA ca vAsanA / vardhate sarvathA puMsaH saMsAro na nivartate // 313 // http://www.ApniHindi.com

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139 313. Through the increase of desires selfish work increases, and when there is an increase of selfish work there is an increase of desire also. And man's transmigration is never at an end. VIVEKACHUDAMANI eiercerafafond aggci uztufa: 1 arenigistarzi faraur fhuur afg: 11 338 ||| 314. For the sake of breaking the chain of transmigration, the Sannyasin should burn to ashes those two, for thinking of sense-objects and doing selfish acts lead to an increase of desires. www.ApniHindi.com anai gariaran en ga defamizna: 1 trayANAM ca kSayopAyaH sarvAvasthAsu sarvadA // 315 // sarvatra sarvataH sarvabrahmamAtrAvalokanaiH sadbhAvavAsanAdAyatattrayaM layamaznute // 316 // 315-316. Augmented by these two, desires produce one's transmigration. The way to destroy these three,' however, lies in looking upon everything, under all circumstances, always, everywhere and in all respects, as Brahman and Brahman alone. Through the strengthening of the longing to be one with Brahman those three are annihilated. [1These three-selfish work, dwelling on sense http://www.ApniHindi.com

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VIVEKACHUDAMANI 140 objects and the hankering for them. The next Sloka gives the steps to realisation. ] kriyAnAze bhavecintAnAzo'smAdvAsanAkSayaH / vAsanAkSayo mokSaH sA jIvanmuktiriSyate // 317 // 317. With the cessation of selfish action the brooding on sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life. sadvAsanAsphUrtivijRmbhaNe satyasau vilInApyahamAdivAsanA / atiprakRSTApyaruNaprabhAryAM Hindi.com vilIyate sAdhu yathA tamilA // 318 // 318. When the desire for realising the Brahman has a marked manifestation, the egoistic desires readily vanish, as the most intense darkness effectively vanishes before the glow of the rising sun. tamastamaHkAyamanathajAla na dRzyate satyudite dineze / tathA'dvayAnandarasAnubhUtau na vAsti bandho na ca duHkhagandhaH // 316 // // http://www.ApniHindi.com

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VIVEKACHUDAMANI 141 319. Darkness and the numerous evils that attend on it are not noticed when the sun rises. Similarly, on the realisation of the Bliss Absolute, there is neither bondage nor the least trace of misery. dRzyaM pratItaM pravilApayansa nsanmAtramAnandaghanaM vibhAvayan / samAhitaH sanbahirantaraM vA Hores tett: afa stara 11 320 11 320. Causing the external and internal universes, which are now perceived, to vanisha and meditating on the Reality, the Bliss Embodied, one should pass one's time watchfully, if there be any residue of Prarabdha work left. [ 'External &c.-the worlds of matter and thought. The former exists outside man, whereas the latter ho himself creates by the power of thought. 2 Vanish-through the eliminating process, Neti, Neti -Brahman is not this, not this, etc. ] pramAdo brahmaniSThAyAM na kartavyaH kadAcana / / pramAdo mRtyurityAha bhagavAnbrahmaNaH sutH|| 321 // 321, One should never be careless in one's steadfastness to Brahman. Bhagavan Sanatkumara,' who is Brahmas sonhas called inadvertence to be death itself. http://www.Apnihindi.com

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142 VIVEKACHUDAMANI [1Sanatkumara &c.-In the celebrated SanatsujataSamvada (the conversation between Sanatkumara and King Dhritarashtra. comprising chapters 40-45 of the Udyoga Parva, Mahabharata )--there occur words like the following-pramAdaM vai mRtyumahaM bravImi- " I call inadvertence itself as death," etc. 2 Brahma's son--and therefore a high authority on spiritual matters. ] na pramAdAvanartho'nyo zAninaH svsvruuptH| tato mohastato'haMdhIstato bandhastato vyathA // 322 // 322. There is no greater danger for the Jnanin than carelessness about his own real * nature. From this comes delusion, thence egoism, this is followed by bondage, and then comes misery viSayAbhimukhaM dvaSTA vidvAMsamapi vismRtiH| vikSepayati dhIdoSairyoSA jAramiva priyam // 323 // 323. Finding even a wise man hankering after sense-objects, oblivion torments him through the evil propensities of the Buddhi, as a woman does her doting paramour. [ The memory of his sweetheart haunts the man, and he is miserable. ] yathApakRSTaM zaivAlaM kSaNamA na tiSThati / AvRNoti tathA mAyA prAzaM vApi parAGmukham // 324 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 143 324. As sedge, even if removed, does not stay away for a moment but covers the water again, so Maya or Nescience also covers even a wise man if he is averse to meditation on the Self. [ The sedge has to be prevented from closing in by means of a bamboo or some other thing. Meditation also is necessary to keep Nescience away. ] lakSyacyuta cedyadi cittamISad bahirmukhaM snniptetttsttH| pramAdataH pracyutakelikandukaH sopAnapaMktau patito yathA tathA // 325 // 325. If the mind ever so slightly strays from the Ideal' and becomes outgoing, then it goes down and down, just as a play-ball inadvertently dropped on the staircase bounds down from one step to another. [ Ideal--Brahman. Cf. Mundaka II. u. 3-4. What a terrible and graphic warning to happy-golucky aspirants! ] viSayeSvAvizeccetaH saMkalpayati tadguNAn / samyaksaMkalpanAtkAmaH kAmatpuMsaH pravartanam // 326 // 326. The mind that is attached to the senseobjects reflects on their qualities; from mature http://www.Apnihindi.com

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144 reflection arises desire, and after desiring a man sets about having that thing. [ An echo of Gita, II. 62-63. ] VIVEKACHUDAMANI ataH pramAdAnna paro'sti mRtyuvivekino brahmavidaH samAdhau / samAhitaH siddhimupaiti samyak samAhitAtmA bhava sAvadhAnaH // 327 // 327. Hence to the discriminating knower of Brahman there is no worse death than inadvertence with regard to concentration. But the man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brahman). tataH svarUpavibhraMzo vibhraSTastu patatyadhaH / patitasya vinA nAzaM punarnAroha IkSyate // 328 // 328. Through inadvertence a man deviates from his real nature, and the man who has thus deviated falls. The fallen man invariably comes to ruin, but is never seen to rise up again. saMkalpaM varjayettasmAtsarvAnarthasya kAraNam / jIvato yasya kaivalyaM videhe sa ca kevalaH / yatkiJcitpazyato bhedaM bhayaM brUte yajuH zrutiH // 326 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 145 329. Therefore one should give up reflecting on sense-objects, which is the root of all mischief. He who is completely aloof even while living, is alone aloof after the dissolution of the body. The Yajurveda' declares that there is fear for one who sees the least bit of distinction. [1Yajurveda 6.c.-The Taittiriya Upanishad (II. vii.) which belongs to the Yajurveda. ] yadA kadA vApi vipazcideSa brahmaNyanante'pyaNumAtrabhedaM / pazyatyathAmuSya bhayaM tadaiva yadvIkSitaM bhinnatayA pramAdAt // 330 // m 330. Whenever the wise man sees the least difference in the infinite Brahman, at once that which he sees as different through mistake, becomes a source of terror to him. zrutismRtinyAyazatairniSiddhe dRzye'tra yaH svAtmamatiM karoti / upaiti duHkhopari duHkhajAtaM niSiddhakartA sa malimluco yathA // 331 // 331. He who identifies himself with the objective universe which has been denied by the Vedas, the Smritis and hundreds of 10 http://www.Apnihindi.com

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146 VIVEKACHUDAMANI reasonings, experiences' misery after misery, like a thief, for he does something forbidden. [ Experiences &c.--The thief is punished for stealing with imprisonment, etc., and the man who identifies himself with the not-Self, suffers infinite miseries. ] satyAbhisaMdhAnarato vimukto mahattvamAtmIyamupaiti nityam / FARF terararaat AziE se dederat atent: ll 332 11 332. He who has devoted himself to meditation on the Reality (Brahman) and is free from Nescience, attains to the eternal glory of the Atman. But he who dwells on the unreal (the universe), is destroyed. That this is so is evidenced in the case of one who is not a thief and one who is a thief. One &c.--The allusion is to the hot-axe test applied in ancient times to persons charged with theft, etc. An axe would be made red-hot and the accused person would be asked to hold it in his hand. If his hand was not burnt, it was a proof that he was innocent, but if it was burnt, he would be convicted and subjected to the usual punishments. The Chhandogya Upanishad VI. xvi. makes use of such a parable, to which the present Sloka refers. ] yatirasadanusandhi bandhahetuM vihAya svayamayamahamasmItyAtmadRSTayeva tiSThet / http://www.Apnihindi.com

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VIVEKACHUDAMANI 147 sukhayati nanu niSThA brahmaNi svAnubhUtyA harati paramavidyAkAryaduHkhaM pratItam // 333 // 333. The Sannyasin should give up dwelling on the unreal which causes bondage, and should always fix his thoughts on the Atman as 'I myself am This.' For the steadfastness in Brahman through the realisation of one's identity with It gives rise to bliss and thoroughly removes the misery born of Nescience, which one experiences (in the ignorant state). bAhyAnusandhiH parivardhayetphalaM durvAsanAmeva tatastato'dhikAm / zAtvA vivekaiH parihRtya bAhyaM svAtmAnusandhi vidadhIta nityam // 334 // 334. The dwelling on external objects will only intensify its fruits, viz., furthering evil propensities which grow worse and worse. Knowing this through discrimination one should avoid the external objects and constantly apply oneself to meditation on the Atman. bAhye niruddha manasaH prasannatA manaHprasAde paramAtmadarzanam / tasminsuddaSTe bhavabandhanAzo bahinirodhaH padavI vimuktaH // 335 // http://www.Apnihindi.com

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148 VIVEKACHUDAMANI 335. When the external world is shut out, the mind is cheerful, and cheerfulness of the mind brings on the vision of the Paramatman. When He is perfectly realised the chain of birth and death is broken. Hence the shutting out of the external world is the stepping-stone to Liberation. kaH paNDitaH sansadasadvivekI zrutipramANaH paramArthadarzI / jAnanhi kuryAdasato'valambaM // wsvapAtahetoH ziSTavanmumukSuH // 336 // 336. Where is the man who being learned, able to discriminate the real from the unreal, believing the Vedas as authority, having his eye on the Atman, the Supreme Reality, and being a seeker after Liberation,-will, like' a child, consciously have recourse to the unreal (the universe) which will cause his fall ? [Like &c.-i. e., foolishly. ] dehAdisaMsaktimato: na mukti muktasya dehAdyabhimatyabhAvaH / suptasya no jAgaraNaM na jAgrataH svapnastayorbhinnaguNAzrayatvAt // 337 // http://www.ApniHindi.com

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149 337." There is no Liberation for one who has attachment for the body, etc., and the liberated man has no identification with the body, etc. The sleeping man is not awake, nor is the waking man asleep, for these two states are contradictory in nature. VIVEKACHUDAMANI antarbahiH svaM sthirajaGgameSu jJAtvA''tmanA''dhAratayA vilokya / tyaktAkhilopAdhirakhaNDarUpaH pUrNAtmanA yaH sthita eSa muktaH // 338 // 338. He is free who knowing through his mind the Self in moving and unmoving objects and observing It as their substratum, gives up all superimpositions and remains as the Absolute and the infinite Self. sarvAtmanA bandhavimuktihetuH sarvAtmabhAvAnna paro'sti kazcit / zyAmahe satyupapadyate'sau sarvAtmabhAvo'sya sadAtmaniSThayA // 336 // 339. To realise' oneself as the Self of the whole universe is the means of getting rid of bondage. There is nothing higher than the identity of oneself with the whole universe. One realises this state by excluding the objective world through steadfastness in the eternal Atman. http://www.ApniHindi.com

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150 VIVEKACHUDAMANI dazyasyAgrahaNaM kathaM nu ghaTate dehAtmanA tiSThato bAhyAnubhavaprasaktamanasastattakiyAH kurvtH| . saMnyastAkhiladharmakarmaviSayainityAtmaniSThAparaistattvajJaH karaNIyamAtmani sdaanndecchubhirytntH|| 340 // 340. How is the exclusion of the objective world possible for one who has an identification with the body, whose mind is attached to the perception of external objects, and who performs various acts for that end? This exclusion should be carefully practised by the sages who have renounced all kinds of duties and actions? and objects, who are passionately devoted to the eternal Atman, and who wish to possess an undying bliss. [ Duties--belonging to various stations in life. 2 Actions--i.e., selfish actions. sobjects-sense-objects. ] sarvAtmasiddhaye bhikSoH kRtshrvnnkrmnnH| samAdhi vidhAtyeSA zAnto dAnta iti zrutiH // 341 // 341. To the Sannyasin who has gone through the act of hearing, the Sruti passage, "Calm," self-controlled," etc., prescribes Samadhi for his realisation of the universe as his own Self. [ 'Hearing--the truth from the lips of the Guru, after the prescribed manner. http://www.Apnihindi.com

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VIVEKACHUDAMANI 2Calm &c.-The reference is to Brihadaranyaka Upa. IV. iv. 23. ] bhArUDhazakterahamo vinAzaH kartuna zakyaH sahasApi paNDitaiH / a fafachereztemititem 151 zalatarisamahan fg arear: 11 382 || 342. Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi.1 Desires are verily the effect of innumerable births. ['Nirvikalpa Samadhi-the highest kind of Samadhi in which all relative ideas are transcended and the Atman is realised as It is. The term has been already explained. ] ahaMbuddhaiyava mohinyA yojayitvA''vRterbalAt / vikSepazaktiH puruSaM vikSepayati tadguNaH // 343 // 343. The Projecting Power, through the aid of the Veiling Power, connects a man with the syren of an egoistic idea and distracts him through the attributes' of that. [The Veiling and Projecting Powers of Prakriti or Maya have been already dealt with. See Slokas III and 113. 1Attributes &c.-such ideas as, 'I am the doer' and so forth. ] http://www.ApniHindi.com

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152 VIVEKACHUDAMANI vikSepazaktivijayo viSamo vidhAtuM niHshessmaavrnnshktinivRttybhaave| dvagdazyayoH sphuTapayojalavadvibhAge nazyettadAvaraNamAtmani ca svabhAvAt / niHsaMzayena bhavati pratibandhazUnyo vikSepaNaM nahi tadA yadicenmRSArthe // 344 // 344. It is extremely difficult to conquer the Projecting Power unless the Veiling Power is perfectly rooted out. And that covering over the Atman naturally vanishes when the subject is perfectly distinguished from the objects, like milk from water. But the victory is undoubtedly (complete and free from obstacles when there is no oscillation of the mind due to unreal senseobjects. samyagvivekaH sphuTabodhajanyo vibhajya dagdRzyapadArthatattvam / chinatti mAyAkRtamohabandhaM yasmAdvimuktasya punarna saMsRtiH // 345 // 345. Perfect discrimination brought on by direct realisation distinguishes the true nature of the subject from that of the object, and breaks the bond of delusion created by Maya; and there is no more transmigration for one who has been freed from this. http://www.Apnihindi.com

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VIVEKACHUDAMANI 153 parAvaraikatvavivekahi hatyavidyAgahanaM zeSam / kiM syAtpunaH saMsaraNasya bIja madvaitabhAvaM samupeyuSo'sya // 346 // 346. The knowledge of the identity of Brahman and Jiva entirely consumes the impenetrable forest of Avidya or Nescience. For one who has realised the state of Oneness, is there any seed left for future transmigration ? AvaraNasya nivRttirbhavati hi samyakapadArthadarzanataH / mithyaajnyaanvinaashstdvikssepjnitduHkhnivRttiH|| 347 // 347. The veil that hides Truth vanishes only when the Reality is fully realised. (Thence follow) the destruction of false knowledge and the cessation of misery brought about by its distracting influence. patatritayaM dRSTaM samyaprAnusvarUpavijJAnAt / tasmAdvastusatattvaM jJAtavyaM bandhamuktaye viduSA // 348 // 348. These three are observed in the case of a rope when its real nature is fully known. Therefore the wise man should know the real nature of things for the breaking of his bonds. ayo'niyogAdiva satsamanvayA * mAtrAdirUpeNa vijRmbhate dhIH / http://www.Apnihindi.com

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154 VIVEKACHUDAMANI tatkAryametadvitayaM yato mRSA ge The G reg II 38EUR att fafort: Tencerer dehAvasAnA viSayAzca saH / kSaNe'nyathAbhAvitayA hyamISA masatvamAtmA tu kadApi nAnyathA // 350 // 349-350. Like iron' manifesting as sparks through contact with fire, the Buddhi manifests itself as knower and known through the inherence of Brahman. As these two (knower and known), the effects of Buddhi, are observed to be unreal in the case of delusion, dream and imagination, similarly, the modifications of Prakriti, from egoism down to the body and all sense-objects are also unreal. Their unreality is verily due to their being subject to change every moment. But the Atman never changes. [ 'Like iron &c.-Iron itself is never incandescent, it is fire that makes it so appear. Similarly the intelligence of Brahman is imparted to Buddhi. The word in can be disjoined in two ways: viz., as 79T + one or as Hra + f ; the first gives us the meaning of 'sparks' and the second that of knower and known, i.e., subject and object. Unreal-because they, too, are effects and derivatives of Prakriti and depend on their perception by the Buddhi. ] http://www.Apnihindi.com

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VIVEKACHUDAMANI I55 155 'nityAdvayAkhaNDacidekarUpo buddhayAdisAkSI sadasadvilakSaNaH / ahaMpadapratyayalakSitArthaH pratyaksadAnandaghanaH parAtmA // 351 // 351. The Paramatman is ever of the nature of eternal, indivisible knowledge, one without a second, the Witness of Buddhi and the rest, distinct from the gross and subtle, the implied meaning of the term and idea "I," the embodiment of inward, eternal bliss. [ 'Implied meaning--divesting it of its accidental conditions of time and circumstances. See note on Sloka 247. ] itthaM vipazcitsadasadvibhajya nizcitya tattvaM nijabodhaddaSTayA / jJAtvA svamAtmAnamakhaNDabodhaM tebhyo vimuktaH svayameva zAmyati // 352 // 352. The wise man, discriminating thus the real and the unreal, ascertaining the Truth' through his eye of illumination, and realising his own Self which is Knowledge Absolute, gets rid of the obstructions and directly attains Peace. [ ITruth-The identity of Jiva and Brahman. 20bstructions-mentioned in Sloka 347. ] http://www.Apnihindi.com

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156 VIVEKACHUDAMANI ajJAnahRdayapranyeniHzeSavilayastadA / samAdhinA'vikalpena yadA'dvaitAtmadarzanam // 353 // ___353. When the Atman, the One without a second, is realised by means of the Nirvikalpa Samadhi, then the heart's knot of ignorance is totally destroyed. tvamahamidamitIyaM kalpanA buddhidoSA tprabhavati paramAtmanyadvaye nirvizeSe / pravilasati samAdhAvasya sarvo vikalpo vilayanamupagacchedastutattvAvadhRtyA // 354 // 354. Such imaginations as 'thou,' 'I' or 'this' take place through the defects of Buddhi. But when the Paramatman, the Absolute, the One without a second, manifests Itself in Samadhi, all such imaginations are dissolved for a man, through the realisation of the truth of Brahman. zAnto dAntaH paramuparataH kSAntiyuktaH samAdhim kurvanityaM kalayati yatiH svasya sarvAtmabhAvam / tenAvidyAtimirajanitAnsAdhu dagdhyA vikalpAn brahmAkRtyA nivasati sukhaM niSkriyo nirvikalpaH // 355 // 355. The Sannyasin, calm, self-controlled, perfectly retiring from the sense-world, forbearing,' and devoting himself to the practice of http://www.Apnihindi.com

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VIVEKACHUDAMANI 157 Samadhi, always reflects on his own self being the Self of the whole universe. Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully as Brahman, free from action" and the oscillations of the mind. [ 1Forbearing-having forbearance or fortitude. 3 Action--i.e., selfish action. ] samAhitA ye pravilApya bAhyaM zrotrAdi cetaH svamahaM cidAtmani / ta eva muktA bhavapAzabandhai rnAnye tu pArokSyakathAbhidhAyinaH // 356 // 356. Those alone are free from the bondage of transmigration who, attaining Samadhi, have merged the objective world, the senseorgans, the mind, nay, his very ego, in the Atman, the Knowledge Absolute, -and none else, who but dabble' in second-hand talks. [ 'Dabble &c.-Reading them from books, etc. ] upAdhibhedAtsvayameva bhidyate copAdhyapohe svayameva kevalaH / tasmAdupAdhervilayAya vidvAn / vasetsadA'kalpasamAdhiniSThayA // 357 // 357. Through the diversity of the supervening conditions (Upadhis) a man is apt to http://www.Apnihindi.com

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158 think of himself as also full of diversity; but with the removal of these he is again his own Self, the immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi, for the dissolution of the Upadhis. VIVEKACHUDAMANI [ 1Removal &c.-Before a rose the crystal also looks red, but when the rose is removed, it is again transparent. ] sati sakto naro yAti sadbhAvaM hyekaniSThayA / kITako bhramaraM dhyAyan bhramaratvAya kalpate // 358 // 358. The man who is attached to the Real becomes Real, through his one-pointed devotion. 'Just as the cockroach' thinking intently on the Bhramara is transformed into a Bhramara. [1Cockroach &c.-The reference is to the popular belief that the cockroach, through fright, does actually turn green when caught by the worm known as Bhramarakita. ] kriyAntarAsaktimapAsya kITako dhyAyannalitvaM hyalibhAvamRcchati / tathaiva yogI paramAtmamattvaM vencen zmena aemfagur || 348 || 359. Just as the cockroach, giving up the attachment for all other actions, thinks intently on the Bhramara and becomes transformed into that worm, exactly in the same manner the Yogin, http://www.Apni Hindi.com

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VIVEKACHUDAMANI meditating on the truth of the Paramatman, attains to It, through his one-pointed devotion to That. atIva sUkSmaM paramAtmatattvaM na sthUladvaSTyA pratipatamarhati / samAdhinAtyantasusUkSmavRttyA jJAtavyamArya ratizuddhabuddhibhiH // 360 // 360. The truth of the Paramatman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to the noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state. yathA suvarNaM paTupAkazodhitaM tyaktA malaM svAtmaguNaM samRcchati / tathA manaH sattvarajastamomalaM 159 dhyAnena santyajya sameti tattvam // 361 // 361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman. http://www.ApniHindi.com

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160 VIVEKACHUDAMANI nirantarAbhyAsavazAttaditthaM pakkaM mano brahmaNi lIyate yadA / tadA samAdhiH savikalpavarjitaH svato'dvayAnandarasAnubhAvakaH // 362 // 362. When the mind, thus purified by constant practice, is merged in Brahman, then the Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second. samAdhinA'nena samastavAsanA-di. com prnthevinaasho'khilkrmnaashH|| antarbahiH sarvata eva sarvadA svarUpavisphUrtirayatnataH syAt // 363 // 363. By this Samadhi are destroyed all desires which are like knots, all (binding effect of) work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one's real nature. zruteH zataguNaM vidyAnmananaM mananAdapi / nididhyAsaM lakSaguNamanantaM nivikalpakam // 364 // 364. Reflection should be considered a hundred times superior to hearing, and medita http://www.Apnihindi.com

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VIVEKACHUDAMANI 161 tion a hundred thousand times superior to reflection even, but the. Nirvikalpa Samadhi is simply infinite' in its results. [ Infinite &c.-And therefore bears no comparison with them. ] nirvikalpasamAdhinA sphuTaM brahmatattvamavagamyate dhruvam / nAnyathA calatayA manogateH pratyayAntaravimizritaM bhavet // 365 // 365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions. mataH samAdhatsva yatendriyaH sa nirantaraM zAntamanAH prtiici| vidhvaMsaya dhvAntamanAdyavidyayA kRtaM sadekatvavilokanena // 366 // 366. Hence with the mind calm and the senses controlled, always drown the mind in the Paramatman who is within, and through the realisation of thy identity with Brahman destroy the darkness created by Nescience which is without beginning. II http://www.Apnihindi.com

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162 VIVEKACHUDAMANI yogasya prathamadvAraM vAnirodho'pariprahaH / nirAzA ca nirIhA ca nityamekAntazIlatA // 367 // 367. The first steps to Yoga are control of speech, non-receiving of gifts, entertaining of no hope, freedom from activity, and always living in a retired place. [ 'Gifts--i. e., superfluous gifts. ] ekAntasthitirindriyoparamaNe heturdamazcetasaH saMrodhe karaNaM zamena vilayaM yAyAdahavAsanA / tenAnandarasAnubhUtiracalA brAhmI sadA yoginaH tasmAdhistanirodha eva satataM kAryaH prayatno muneH // 368 // 368. Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed, and this again gives the Yogin an unbroken realisation of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind. pAcaM niyacchAtmani taM niyaccha buddhau dhiyaM yaccha ca buddhisAkSiNi / taM cApi pUrNAtmani nirvikalpe vilApya zAntiM paramAM bhajasva // 366 // http://www.Apnihindi.com

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163 369. Restrain speech' in the Manas, and restrain Manas in the Buddhi; this again restrain in the witness of Buddhi, and merging that also in the Infinite Absolute Self, attain to supreme Peace. VIVEKACHUDAMANI [1Speech-This implies all the sense-organs. 2 Witness-i. e., the Jivatman or individual aspect of the Self. In this Sloka, which reproduces in part Katha Upa, I. iii. 13, one is asked to ascend higher and higher, restraining successively the sense-activities and mental activities, from the gross to the fine, till at last one is lost in Samadhi. ] dehaprANendriyamanobuddhayAdibhirupAdhibhiH / yairyairvRnteH samAyogastastadbhAvo'sya yoginaH // 37 // 370 // 370. The body, Pranas, organs, Manas, Buddhi and the rest-with whichsoever of these supervising adjuncts the mind is associated, the Yogin is transformed, as it were, into that. tanivRttyA muneH samyak sarvoparamaNaM sukham / LIFLYA BELGEELENgwen@ge: || 302 || 371. When this is stopped, the man of reflection is found to be easily detached from everything and gets the experience of an abundance of everlasting Bliss. antastyAgo bahistyAgo viraktasyaiva yujyate / tyajatyantarbahiHsaGgaM viraktastu mumukSayA // 372 // http://www.Apni Hindi.com

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164 372. It is the man of dispassion (Vairagya) who is fit for this internal as well as external renunciation, for the dispassionate man, out of the desire to be free, relinquishes both internal and external attachment. VIVEKACHUDAMANI ufgeg fand: ag ammargunefa: 1 faren ze amifa zung zufor fafga: || 303 || 373. It is only the dispassionate man who, being thoroughly grounded in Brahman, can give up the external attachment for the senseobjects and th the internal attachment for egoism,' ApniHindi.com etc. [1Egoism &c.-i. e., all modifications of the mind. ] dumatut gaveu afazad pakSau vijAnIhi vicakSaNa tvam / vimuktisaudhApralatAdhirohaNaM anzi faci arcuatu fazofa || 308 || 374. Know, O wise one, dispassion and discrimination to be like the two wings of a bird in the case of a man. Unless both are there, none can, with the help of either one, reach the creeper of Liberation that grows, as it were, on the top of an edifice. [ Mukti has been compared to a creeper growing on http://www.ApniHindi.com

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VIVEKACHUDAMANI the top of a lofty building, a temple for instance, as it is inaccessible to the ordinary man. ] atyantavairAgyavataH samAdhiH samAhitasyaiva dRddhprbodhH| prabuddhatattvasya hi bandhamukti rmuktAtmano nityasukhAnubhUtiH // 375 // 375. The extremely dispassionate man alone has Samadhi, and the man of Samadhi alone gets steady realisation; the man who has realised the Truth is alone free from bondage, and the free soul only experiences eternal Bliss. WWW.ApniHindi.com pairAgyAna paraM sukhasya janakaM pazyAmi vazyAtmanastaccecchuddhatarAtmabodhasahitaM svArAjyasAmrAjyadhuk / etadvAramajanamuktiyuvateyasmAtvamasmAtparaM sarvatrAspRhayA sadAtmani sadA prajJAM kuru zreyase // 376 // 376. For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled with a highly pure realisation of the Self, it conduces to the suzerainty of absolute Independence; and since this is the gateway to the damsel of everlasting liberation, therefore for thy welfare, be dispassionate both internally and externally, and always fix thy mind on the eternal Self. http://www.Apnihindi.com

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166 VIVEKACHUDAMANI [ 'Suzerainty &c.-Because the realisation of the Self, the One without a second, is the real independence, for it is everlasting Bliss, which there is nobody to dispute. ] AzAM chindhi viSopameSu viSayeSvevaiva mRtyoH kRtistyaktA jAtikulAzrameSvabhimatiM muJcAtidUrAtkriyAH / dehAdAvasati tyajAtmadhiSaNAM prajJAM kuruSvAtmani tvaM draSTAsyamano'si nirdvayaparaM brAhmasi yadvastutaH // 377 // 377. Sever thy craving for sense-objects which are like poison, for it is the very image of death, and giving up thy pride of caste, family and Worder of life, fling actions to a distance. Give up thy identification with such unreal things as the body and the rest, and fix thy mind on the Atman. For thou art really the Witness, the Brahman, unshackled by the mind, the One without a second, and Supreme. lakSye brahmaNi mAnasaM dRDhataraM saMsthApya bAhyendriyaM svasthAne vinivezya nizcalatanuzcopekSya dehasthitim / brahmAtmaikyamupetya tanmayatayA cAkhaNDavRtyA'nizaM brahmAnandarasaM pibAtmani mudA zUnyaiH kimanyaibhRzam // 378 // 378. Fixing the mind firmly on the Ideal, Brahman, and restraining' the external organs in their respective centres; with the body held http://www.ApniHindi.com

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VIVEKACHUDAMANI 167 steady and taking no thought for its maintenance; attaining the identity with Brahman and being one with It, always drink joyfully of the Bliss of Brahman in thy own Self, without a break. What is the use of other things which are entirely hollow ? [ "Restraining &c.-i. e., not allowing them to go outward. 2Other things--pursued as means of happiness. ] anAtmacintanaM tyaktA kazmalaM duHkhakAraNam / cintayAtmAnamAnandarUpaM yanmuktikAraNam // 376 // 379. Giving up the thought of the non-Self which is evil and productive of misery, think of the Self, the Bliss Absolute, which conduces to Liberation. eSa svayaMjyotirazeSasAkSI vijJAnakozo vilasatyajasram / lakSyaM vidhAyainamasadvilakSaNa makhaNDavRttyA''tmatayA'nubhASaya // 380 // 389. Here shines eternally the Atman, the Self-effulgent Witness of everything, which has the Buddhi for Its seat. Making this Atman which is distinct from the unreal, the Ideal, meditate on It as thy own Self, excluding all other thought. http://www.Apnihindi.com

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168 VIVEKACHUDAMANI patamacchiAyA vRtyA pratyayAntarazUnyayA / ullekhayanvijAnIyAtsvasvarUpatayA sphuTam // 381 // 381. Reflecting on this Atman continuously and without any foreign thought intervening, one must distinctly realise It to be one's real Self. atrAtmatvaM guDhIkurvannahamAdiSu saMtyajan / udAsInatayA teSu tiSThetsphuTaghaTAdivat // 382 // 382. Strengthening one's identification with This, and giving up that with egoism and the ,,rest, one must live without any concern for them, as if they were trifling things, like a cracked jar or the like. vizuddhamantaHkaraNaM svarUpe nivezya saakssinnyvbodhmaatre| zanaiH zanairnizcalatAmupAnayan pUrNa svamevAnuvilokayettataH // 383 // 383. Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realise one's own infinite Self. dehendriyaprANamanohamAdibhiH svaajnyaanklpterkhilerupaadhibhiH| salf http://www.Apnihindi.com

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VIVEKACHUDAMANI 169 vimuktamAtmAnamakhaNDarUpaM pUrNa mahAkAzamivAvalokayet // 384 // 384. One should behold the Atman, the Indivisible and Infinite, free from all limiting adjuncts such as the body, organs, Pranas, Manas and egoism, etc., which are creations of one's own ignorance,-like the infinite sky.1 [Infinite sky-Which is one and indivisible, despite the jars and other things that apparently enclose it. See the next Sloka. ] ghaTakalazakusUlasUcimukhyai gaMganamupAdhizatairvimuktamekam / . com bhavati na vividhaM tathaiva zuddhaM paramahamAdivimuktamekameva // 385 // 385. The sky, divested of the hundreds of limiting adjuncts such as a jar, a pitcher, a receptacle for grains, a needle, and so forth, is one, and not diverse; exactly in a similar way the pure Brahman, when divested of egoism, etc., is verily One.. brahmAdistamSaparyantA mRSAmAtrA upAdhayaH / tataH pUrNa svamAtmAnaM pazyedekAtmanA sthitam // 386 // 386. The limiting adjuncts from Brahma down to a clump of grass are all simply unreal. http://www.Apnihindi.com

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170 VIVEKACHUDAMANI Therefore one should realise one's own Infinite Self as ever identified with one's being. [ 'From Brahma &c.-Even the position of Creator is a passing phase of the Self which is greater than all Its conditions. ] yatra bhrAntyA kalpitaM tadviveke tattanmAtraM naiva tsmaadvibhinnm| bhrAnternAze bhAti dRSTAhitattvaM (vyhraf EPAHTTAR 44 11 36011 387. That in which something is imagined to exist through delusion, is, when rightly discriminated, that thing itself, and not distinct from it. When the delusion is gone, the reality about the snake falsely perceived becomes the rope. Similarly the universe is in reality the Atman. [ 1 Similarly &c.-The rope is always the rope and never actually turns into a snake; similarly the universe also is always Brahman. ] svayaM brahmA svayaM viSNuH svayamindraH svayaM zivaH / Fari faalit Fashiqaa fogat 11 36611 388. The Self is? Brahma, the Self is Vishnu, the Self is Indra, the Self is Shiva; the Self is all this universe. Nothing exists except the Self. ['Is-i. e., appears as. ] http://www.Apnihindi.com

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VIVEKACHUDAMANI antaH svayaM cApi bahiH svayaM ca svayaM purastAt svayameva pazcAt / svayaM hyatrAcyAM strayamapyudIcyAM tathopariSTAtsvayamapyadhastAt // 386 // 389. The Self is within, and the Self is without; the Self is before and the Self is behind; the Self is in the south and the Self is in the north; the Self likewise is above as well as below. [ An echo of Mundaka II. iirr.] Hindi.com taraGgaphenabhrama sarvaM svarUpeNa jalaM yathA tathA / cideva dehAdyahamantametat sarva cidevaikarasaM vizuddham // 330 // 171 390. As the wave, the foam, the whirlpool, the bubble, etc., are all in essence but water, similarly the Chit (Knowledge Absolute) is all this, from the body up to egoism. Everything is verily the Chit, homogeneous and pure. [From &c.-See Sloka 384. ] sadevedaM sarvaM jagadavagataM vAGmanasayoH sato'nyannAstyeva prakRtiparasIni sthitavataH / http://www.ApniHindi.com

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172 VIVEKACHUDAMANI pRthaka kiM mRtsnAyAH kalazaghaTakumbhAdhavagataM vadatyeSa bhrAntastvamahamiti mAyAmadirayA // 361 // 391. All this universe known through speech and mind is nothing but Brahman; there is nothing besides Brahman, which exists beyond the utmost range of Prakriti. Are the pitcher,1 jug and jar, etc., known to be distinct from the clay of which they are composed ? It is the deluded man who talks of 'thou' and 'I', as an effect of the wine of Maya. [ IPitcher &c.-The difference, if any, is only in name and form.] kriyAsamabhihAreNa yatra nAnyaditi shrutiH|| bravIti dvaitarAhityaM mithyAbhyAsanivRttaye // 392 // 392. The Sruti, in the passage, "Where' one sees nothing else, etc." declares by an accumulation of verbs the absence of duality, in order to remove the false superimpositions." [IWhere &c.-The reference is to Chhandogya VII. xxiv. I.-" Where one sees nothing else, hears nothing' else, knows nothing else-that is the Infinite." That is,. the Brahman is the only Reality there is. AFalse superimpositions-i.e., considering the knower, knowledge and known as distinct entities. 1 WWW mAkAzavanirmalanirvikalpaM niHsImanispandananirvikAram / http://www.Apnihindi.com

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VIVEKACHUDAMANI 173 antarbahiH zUnyamananyamavayaM svayaM paraM brahma kimasti bonyam // 363 // 393. The Supreme Brahman is, like the sky, pure, absolute, infinite, motionless and changeless, devoid of interior or exterior, the One Existence, without a second, and is one's own Self. Is there any other object of knowledge (than Brahman)? [ Any other &c.-In other words, Brahman is both subject and object. ] N vaktavyaM kimu vidyate'tra bahudhA brahmaiva jIvaH svayaM prItajagadAtataM nu sakalaM brahmAdvitIyaM zrutiH / brahmaivAhamiti prabuddhamatayaH saMtyaktabAhyAH sphuTa brahmIbhUya vasanti santatacidAnandAtmanetadhruvam // 364 // 394. What is the use of dilating on this subject? The Jiva is no other than Brahman; this whole extended universe is Brahman Itself; the Sruti inculcates the Brahman without a second; and it is an indubitable fact that people of enlightened minds who know their identity with Brahman, and have given up their connection with the objective world, live palpably unified with Brahman as Eternal Knowledge and Bliss. http://www.Apnihindi.com

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174 VIVEKACHUDAMANI jahi malamayakoze'haMdhiyotthApitAzA prasabhamanilakalpe liGgadehe'pi pazcAt / nigamagaditakIti nityamAnandamUrti svamiti paricIya brahmarUpeNa tiSTha // 365 // 395. (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air-like subtle body; and realising Brahman, the embodiment of eternal Bliss whose glories the scriptures proclaim, as thy own Self, live as Brahman. [ Destroy &c.-Both the gross and subtle bodies are coverings over the Atman, the Existence-KnowledgeBliss Absolute; and freedom consists in going beyond them. ] zavAkAraM yAvadbhajati manujastAvadazuciH parebhyaH syAtlezo jananamaraNayAdhinilayaH / yadAtmAnaM zuddha kalayati zivAkAramacalam tadA tebhyo mukto bhavati hi tadAha zrutirapi // 396 // 396. So long as man has any regard for this corpse-like body, he is impure, and suffers' from his enemies as well as from birth, death and disease; but when he thinks of himself as pure, as the essence of Good, and immovable, he assuredly becomes free from them; the Srutis" also say this. http://www.Apnihindi.com

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VIVEKACHUDAMANI 175 PISuffers from enemies &c.-Compare Brihad. aranyaka II. iv. 6-"The Brahmanas oust him who sees them as different from himself," &c., and Brihadaranyaka I. iv. 2-"So long as there is a second, there is fear." 2Srutis &c. e.g. Chhandogya VII. xii. I-" This body is mortal, O Indra," &c. ] svaatmnyaaropitaashessaabhaasvstuniraastH| svayameva paraM brahma pUrNamadvayamakriyam // 367 // 397. By the elimination of all apparent existences superimposed on the soul, the supreme Brahman, Infinite', the One without a second and beyond action, remains as Itself." [ Apparent existences--Such as egoism, etc. 2As Itself--in Its own essence. ] samAhitAyAM sati cittavRttI parAtmani brahmaNi nirviklpe| na dRzyate kazcidayaM vikalpaH prajalpamAtraH pariziSyate ytH|| 368 // 398. When the mind-functions are merged in the Paramatman, the Brahman, the Absolute, none of this phenomenal world" is seen, whence it is reduced to mere talk.' [ IMerged-through the Nirvikalpa Samadhi. 2Phenomenal world-created by name and form, hence unreal. http://www.Apnihindi.com

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176 "Mere talk-on the lips of others, who are ignorant: Compare Chhandogya VI. i. 4-" All modifications are mere names and efforts of speech," etc. ] VIVEKACHUDAMANI masatkalpo vikalpo'yaM vizvamityekavastuni | nirvikAre nirAkAre nirvizeSe bhidA kutaH // 366 // 399. In the One Entity (Brahman) the conception of the universe is a mere phantom. Whence can there be any diversity in That which is changeless, formless and Absolute ? draSTRdarzana dRzyAdibhAvazUnyaikavastuni / nirvikAre nirAkAre nirvizeSe bhidA kutaH // 400 // 400. In the One Entity devoid of the concepts of seer,' seeing and seen,-which is changeless, formless and Absolute,-whence can there be any diversity ? [ 1Seer &c.-of which the phenomenal world consists. ] kalpArNava ivAtyantaparipUrNekavastuni / nirvikAre nirAkAre nirvizeSe bhidA kutaH // 401 // 401. In the One Entity which is changeless, formless, and Absolute, and is perfectly full and motionless like the ocean after the dissolution of the universe, whence can there be any diversity? tejasIva tamo yatra pralInaM bhrAntikAraNam / advitIye pare tattve nirvizeSe bhidA kutaH // 402 // http://www.ApniHindi.com

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177 402. Where the root of delusion' is dissolved like darkness in light,-in the Supreme Reality, the One without a second, the Absolute, -whence can there be any diversity? ['Root of delusion-Ignorance. ] VIVEKACHUDAMANI ekAtmake pare tattve bhedavArtA kathaM vaset / ggai gemsrat de: karachidar: || 803 || 403. How can the talk of diversity apply to the Supreme Reality which is one and homogeneous? Who has ever noticed any diversity in the unmixed bliss of the state of profound sleep? www.Apni Hindi.com na hyasti vizvaM paratattvabodhAtsadAtmani brahmaNi nivikalpe / kAlatraye nApyahirIkSito guNe a argiergejuqfugiena || 808 || 404. Even before the realisation of the highest Truth the universe does not exist in the Absolute Brahman, the Essence of Existence. In none of the three states of time1 the snake is ever observed in the rope, nor a drop of water in the mirage. [ 1Three states of time-past, present and future. ] 12 http://www.Apni Hindi.com

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178 VIVEKACHUDAMANI AIZTAISTAC ZGAECI qcardia: 1 iti brUte zrutiH sAkSAtsuSuptAvanubhUyate // 405 // 405. The Srutis' themselves declare that this dualistic universe is but a delusion from the standpoint of Absolute Truth. This is also experienced in the state of dreamless sleep. [ 1Srutis, &c.-e. g. Katha Upa, IV. 11, Brihadaranyaka, II. iv. 14, Mundaka, II. ii. II, Chhandogya, VI. xiv., &c. &c. ] ananyatvamadhiSThAnAdAropyasya nirIkSitam / afted cogerutal facet enfasitam: 11 896 || 406. WThat which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of the rope appearing as the snake. The apparent difference' depends' solely on delusion. ['Apparent difference-noticed by the ignorant. 2Depends &c.-i. e., lasts only so long as the delusion persists. ] faraqet fametsai faranna a 697 | stafarci zarafe azuga quenfa || 800 || 407. This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it in the Supreme Self, which is thy inmost Essence. http://www.Apni Hindi.com

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VIVEKACHUDAMANI 179 kimapi satatabodhaM kevalAnandarUpaM nirupamamativelaM nityamuktaM nirIham / niravadhigaganAbhaM niSkalaM nirvikalpa hRdi kalayati vidvAn brahma pUrNa samAdhau // 408 // 408. The wise one realises in his heart, through Samadhi, the Infinite Brahman which is somethingof the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transeends all limitations, is ever free and without activity,-which is like the limitless sky, indivisible and absolute. [ 'Heart-stands for the Buddhi. 2Something--which is inexpressible in terms of speech or thought. ] prakRtivikRtizUnyaM bhAvanAtItabhAvaM samarasamasamAnaM mAnasambandhadUram / nigamavacanasiddhaM nityamasmatprasiddha hRdi kalayati vidvAn brahma pUrNa smaadhau||406 // 409. The wise , one realises in his heart, through Samadhi, the Infinite Brahman which is devoid of the ideas of cause and effect, which is the Reality beyond all imaginations, homogeneous, matchless, beyond the range of proofs, established by the pronouncements of the Vedas, and ever familiarto us as the sense of the ego. http://www.Apnihindi.com

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180 VIVEKACHUDAMANI [ 'Proofsmother than Revelation, viz., direct perception and inference. Revelation also merely hints at It. 2 Established &C.-We cannot deny the Self, for the Vedas speak of It. Ever familiar &c.--Nobody can ever conceive that he is not. For a discussion on the subject, refer to the Sariraka Bhashya on the Brahmasutras I. i. 2. ] HHHCHeathrasegeray stimitasalilarAziprakhyamAkhyAvihInam / zamitaguNavikAraM zAzvataM zAntamekaM hadi kalayati vidvAn brahma pUrNa smaadhau||410|| 410. * The wise one realises in his heart, through Samadhi, the Infinite Brahman which is undecaying and immortal, the positive Entity' which precludes all negations, which resembles the placid ocean and is without a name, where there are neither merits nor demerits,--which is eternal, pacified and One. [ Entity &c.-Being the Absolute Reality there is no room in It for any kind of Abhava, such as Pragabhava (previous non-existence, as of a jar before it was inade), Pradhvamsabhava (cessation by destruction, as when the jar is broken to pieces), and the like. ] samAhitAntaHkaraNaH svarUpe vilokayAtmAnamakhaNDavaibhavam / http://www.Apnihindi.com

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VIVEKACHUDAMANI 181 vicchinddhi bandhaM bhavagandhagandhita yatena puMstvaM saphalIkuruSva // 411 // 411. With the mind restrained in Samadhi, behold in thy self the Atman, of infinite glory, cut off thy bondage strengthened by the impressions of previous births, and carefully attain the consummation' of thy birth as a human being. [1Consummation &c.-i. e., Moksha, which is preeminently possible in a human birth. ] HINO sarvopAdhivinirmuktaM saccidAnandamadvayam / bhAvayAtmAnamAtmasthaM na bhUyaH kalpase'dhvane // 412 // 412. Meditate on the Atman which resides in thee,' which is devoid of all limiting adjuncts, the Existence-Knowledge-Bliss Absolute, the One without a second,--and thou shalt no more come under the round of births and deaths. [ 'Resides in thee-as thy own Being. ] chAyeva puMsaH paridRzyamAna mAbhAsarUpeNa phlaanubhuutyaa| zarIramArAcchavavanirastaM punarna saMdhatta idaM mahAtmA // 413 // 413. After the body has once been cast off to a distance like a corpse, the sage never more! http://www.Apnihindi.com

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182 VIVEKACHUDAMANI attaches himself to it, though it is visible as an appearance, like the shadow of a man, owing to the experience of the effects of past deeds: [ INever more 6.c.-not even on his return to the normal plane after Samadhi. 2Visible 6.0.-It would not be perceived at all but for the effects of Prarabdha work which are experienced through the body. As it is, it is just an appearance. ] satatavimalabodhAnandarUpaM sametya tyaja jaDamalarUpopAdhimetaM sudUre / atha punarapi naiSa smaryatAM vAntavastu / smaraNaviSayabhUtaM kalpate kutsanAya // 414 // 414. : Realising the Atman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body which is inert and filthy by nature. Then no more remember it, for something that has been vomited excites but disgust when called to memory. samUlametatparidAhya vahnau sadAtmani brahmaNi nirviklpe| tataH svayaM nityavizuddhabodhA nandAtmanA tiSThati vidvrisstthH||415|| 415. Burning all this,' with its very root," in the fire of Brahman, the Eternal and Absolute http://www.Apnihindi.com

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VIVEKACHUDAMANI 183 Self, the truly wise man thereafter remains alone, as Atman, the eternal, pure Knowledge and Bliss. [ 'All this--the objective universe--the non-Self. 2 Root-i. e., Nescience. ] prArabdhasUtraprathitaM zarIraM prayAtu vA tiSThatu goriva sk| na tatpunaH pazyati tatvavettA ''nandAtmani brahmaNi liinvRttiH||416 // 416. The knower of Truth does no more care whether this body, spun out by the threads of Prarabdha work, falls or remains,-like the garland' on a cow,--for his mind-functions are at rest in the Brahman, the Essence of Bliss. [ Garland &C.-As a cow is supremely unconcerned about the garland put on her neck by somebody, so the man of realisation has got nothing to do with the body. ] akhaNDAnandamAtmAnaM vijJAya svsvruuptH| kimicchan kasya vA hetodehaM puSNAti tatvavit // 417 // 417. Realising the Atman, the Infinite Bliss, as his very Self, with what' object, or for whom, should the knower of Truth cherish the body? FiWith what &c.-A reproduction of the sense of Brihadaranyaka IV. iv. 12. He never thinks of himself as the Bhokta the enjoyer, or Jiva. Cherish-like men of the world. ] http://www.Apnihindi.com

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VIVEKACHUDAMANI 184 saMsiddhasya phalaM tvetajjIvanmuktasya yoginaH / bahirantaH sadAnandarasAsvAdanamAtmani // 418 // 418. The Yogin who has attained perfection and is liberated-in-life gets this as resulthe enjoys eternal Bliss in his mind, internally as well as externally. vairAgyasya phalaM bodho bodhasyoparatiH phalam / svAnandAnubhavAcchAntireSavoparateH phalam // 416 // 419. The result of dispassion is knowledge, that of knowledge is withdrawal from sensepleasures, which leads to the experience of the Bliss of Self, whence follows Peace. yadyuttarottarAbhAvaH pUrvapUrvantu niSphalam / nivRttiH paramA tRptirAMnando'nupamaH svataH // 420 // 420. If there is an absence of the succeeding stages, the preceding ones are meaningless. (When the series is perfect) the cessation of the objective world, extreme satisfaction, and matchless bliss follow as a matter of course. dRSTaduHkheSanudvego vidyAyAH prastutaM phalam / yatkRtaM bhrAntivelAyAM nAnA karma mugupsitam / pazvAnaro vivekena tatkathaM kartumarhati // 421 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 185 421. Being unruffled by earthly troubles is the result in question of knowledge. How can a man who did various loathsome deeds during the state of delusion, commit the same afterwards, possessed of discrimination ? [ Earthly-lit. visible, i. e., those experienced in this life, as opposed to the invisible ones, i. e., those which are to be experienced hereafter. ] vidyAphalaM syAdasato nivRttiH pravRttirajJAnaphalaM tadIkSitam / tajjJAjJayoryanmRgatRSNikAdau nocedvidAM dRSTaphalaM kimasmAt // 422 // 422. The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance. This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other tangible result do the knowers of Brahman obtain ? [ 'One who &c.--The man who knows the mirage laughs at the illusion and passes by, but the ignorant man runs after it, mistaking it for water. To the sage the world appears no doubt, but he knows it to be unreal and is not lured by it. Not so the man of the world. ] ajJAnahRdayagranthevinAzo ydyshesstH| anicchorviSayaH kiM nu pravRttaH kAraNaM svataH // 423 // http://www.Apnihindi.com

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186 VIVEKACHUDAMANI 423. If the heart's knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action, for he is averse to sense-pleasures ? vAsanAnudayo bhogye vairAgyasya tdaavdhiH| ahaMbhAvodayAbhAvo bodhasya prmaavdhiH| lInavRtteranutpattimaryAdoparatestu sA // 424 // 424. When sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the * absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, no more appear. [ Compare Panchadasi, 'Chitradipa' Chapter, 285-6-- "The acme of dispassion is setting at naught even the joys of the Brahmaloka, the highest heaven; realisation is at its highest when one identifies oneself with the Supreme Atman as firmly as the ordinary man identifies himself with his body; and the perfection of self-withdrawal is reached when one forgets the dualistic universe as completely as in dreamless sleep."] brahmAkAratayA sadA sthitatayA nirmuktabAhyArthadhIranyAveditabhogyabhogakalano nidrAluSadvAlavat / svamAlokitalokavajagadidaM pazyankacillagdhadhIrAste kazcidanantapuNyaphalabhugdhanyaH sa mAnyo bhuvi // 425 // http://www.Apnihindi.com

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187 425. Freed from all sense of reality of external sense-objects on account of his always remaining merged in Brahman, only seeming1 to enjoy such sense-objects as are offered by others like one sleepy, or like a child, beholding this world like one seen in dreams, and having cognition of it at chance moments-rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth. VIVEKACHUDAMANI [1Only seeming &c.-When his attendants or friends offer him food or some such thing, he takes it but half consciously, his mind being deeply absorbed in Brahman. 2The enjoyer &c.-i.e., a most fortunate man. ] sthitaprajJo yatirayaM yaH sadAnandamaznute / Com squaer fastareni fafanci fafafaz: || 82E || 426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity. [The characteristics of a man of realisation are set forth in this and the next few Slokas. Compare Gita II. 55-68. ] brahmAtmanoH zodhitayorekabhAvAvagAhinI / faferencur a farien gfa: $?afa sera i gfeuanset nagra ftuang: a coya || 820 || 427. That kind of mental function which cognises only the identity of Brahman and Self, http://www.Apni Hindi.com

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188 VIVEKACHUDAMANI purified' of all adjuncts, which is free from duality, and concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called the man of steady illumination. [ 1Purified &c.-eliminating the accidental adjuncts and meditating on the common substratum, Brahman the Absolute. See Sloka 241. ) yasya sthitA bhavetprajJA yasyAnando nirntrH| prapaJco vismRtaprAyaH sa jIvanmuktaH iSyate // 428 // 428. He whose illumination is steady, who has constant bliss, who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life. lInadhIrapi jAgati jaaprddhrmvivrjitH| bodho nirvAsano yasya sa jIvanmukta iSyate // 426 // 429. He who, even having his mind merged in Brahman; is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life. [ 'Is &c.-i. e., never deviates from the ideal life of a Jnani. 2 Characteristics &c.-that is, cognising the objective world through the senses, and being attached to it, like the ignorant man. ] http://www.Apnihindi.com

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VIVEKACHUDAMANI 189; zAntasaMsArakalanaH kalAvAnapi niSkalaH / yasya cittaM vinizcintaM sa jIvanmukta iSyate // 430 // 430. He whose carest about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life. [ Cares &c.-i. e., how his bondage will cease, and so on. 2 Devoid of parts--as Brahman. ] W17 vartamAne'pi dehe'sminchaayaavdnuvrtini|| mahantAmamatA'bhAvo jIvanmuktasya lakSaNam // 431 // 431. The absence of the ideas of 'I' and 'mine' even in this existing body which follows as a shadow, is a characteristic of one liberatedin-life. [in and mine-that I am fair or stout, etc., or that this body is mine. 2Shadow-See Sloka 413. ] atItAnanusandhAna bhaviSyadavicAraNam / audAsInyamapi prAptaM jIvanmuktasya lakSaNam // 432 // 432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life. http://www.Apnihindi.com

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190 VIVEKACHUDAMANI guNadoSaviziSTe'sminsvabhAvena vilakSaNe / sarvatra samadarzitvaM jIvanmuktasya lakSaNam // 433 // 433. Looking1 everywhere with an eye of equality in this world full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberatedin-life. [1Looking &c.-The world is so full of diversity, yet the man of realisation looks deeper, and sees the one Brahman in everything. ] iSTAniSTArthasamprAptau samadarzitayA''tmani / ubhayatrAvikAritvaM jIvanmuktasya lakSaNam // 434 // 434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through sameness of attitude, is a characteristic of one liberated-in-life. brahmAnandarasAsvAdAsaktacittatayA yateH / antarbahiravijJAnaM jIvanmuktasya lakSaNam // 435 // 435. The absence of all ideas of interior1 or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-inlife. ['Interior &c.-Since there is but one Existence,. Brahman. ] http://www.Apni Hindi.com

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VIVEKACHUDAMANI . I9I . dehendriyAdau kartavye mmaahNbhaavvrjitH| audAsInyena yastiSThetsa jiivnmuktlkssnnH|| 436 // / 436. He who lives unconcerned, devoid of all ideas of 'I' and 'mine' with regard to the body and the organs, etc., as well as to his duties, is known as a man liberated-in-life. [The Jnani is free from egoism or Abhimana, though he may be intensely active. This state is hinted at in this Sloka. ] vijJAta Atmano yasya brahmabhAvaH zruterbalAt / bhavabandhavinirmuktaH sa jIvanmuktalakSaNaH // 437 // ____437. He who has realised his Brahmanhood aided' by the scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life. [ Aided &c. --By discriminating the Truth inculcated by the scriptures. ] dehendriyeSvahaMbhAva idaMbhAvastadanyake / yasya no bhavataH kvApi sa jIvanmukta iSyate // 438 // 438. He who never has the idea of 'I' with regard to the body and the organs, etc., nor that of 'it' in respect of things other than these, is accepted as one liberated-in-life. na pratyagbrahmaNormeMdaM kadApi brahmasargayoH / prakSayA yo vijAnAti sa jIvanmuktalakSaNaH // 436 // ' http://www.Apnihindi.com

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192 VIVEKACHUDAMANI 439. He who through his illumination never differentiates the Jiva and Brahman, as well as Brahman and the universe, is known as a man liberated-in-life. sAdhubhiH pUjyamAne'sminpIDyamAne'pi durjanaiH / samabhASo bhavedyasya sa jIvanmuktalakSaNaH // 440 // 440. He who feels just the same when his person is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life. yatra praviSTA viSayAH pareritA nadIpravAhA iva bArizai.com lIyanti sanmAtratayA na vikriyA mutpAdayantyeSa yatirvimuktaH // 441 // 441. The Sannyasin in whom sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated. ['Directed by others-i. e., which others thrust on him. Whatever comes within his knowledge but strengthens his identity with Brahman. vijJAtabrahmatattvasya yathApUrva na saMsRtiH / asti cenna sa vijJAtabrahmabhAvo bahirmukhaH // 442 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 193 442. For one who has realised the Truth of Brahman there is no more attachment to senseobjects as before: If there is, that man has not realised his identity with Brahman, but is one' whose senses are outgoing in their tendency. [ 1Is one &c.-is an ordinary sense-bound man. ] prAcInavAsa nAvegAdasau saMsaratIti cet / na, sadekatva vijJAnAnmandIbhavati vAsanA // 443 // 443. If it be urged that he is still attached to sense-objects through the momentum of his old desires, the reply is-no, for desires get weakened through the realisation of one's identity with Brahman.niHindi.com atyantakAmukasyApi vRttiH kuNThati mAtari / arta sator ana quiare actifqur: 11 888 || 444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency. nididhyAsanazIlasya bAhyapratyaya IkSyate / bravIti zrutiretasya prArabdhaM phaladarzanAt // 445 // 445. One who is constantly practising meditation is observed to have external perceptions.' 13 http://www.Apni Hindi.com

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194 VIVEKACAUDAMANI The Srutis mention Prarabdha work in the case of such a man, and we can infer this from results actually seen. '['External perceptions such as satisfying the physical needs, or teaching enquirers, etc. 2Srutis &c.-The reference is to Chhandogya Upa. VI. xiv. 2, "The delay in his (i.e., a Jnani's) case is only so long as his body lasts, after which he becomes one with Brahman." Prarabdha work-is the strong resulting impression of work done in past lives which has engendered the present body (referred to in Sloka 451 ). The other two kinds of work are the Sanchita or accumulated (mentioned in Sloka 447) and the, Agami or yet to come (mentioned in Sloka 449). *Results &c.-The continuance of the body after realisation, and its experiences during that period can only be explained by assuming that the Prarabdha continues to work. This is further explained in the next Sloka. ] sukhAdyanubhavo yaavttaavtpraardhmissyte| phalodayaH kriyApUrvo nikiyo nahi kutracit // 446 // 446. Prarabdha work is acknowledged to persist so long as there is the perception of happiness and the like. Every result is preceded by an action, and nowhere is it seen to accrue independently of action. http://www.Apnihindi.com

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VIVEKACHUDAMANI ahaM brahmeti vijJAnAtkalpakoTizatArjitam / sacitaM vilayaM yAti prabodhAtsvanakarmavat // 447 // 447. Through the realisation of one's identity with Brahman, all the accumulated actions of a hundred crore of cycles come to nought, like the actions of the dream-state on awakening. 195 yatkRtaM svapnavelAyAM puNyaM vA pApamulbaNam / suptotthitasya kintatsyAtsvargAya narakAya vA // 448 // 448. Can the good actions or dreadful sins that a man fancies himself doing in the dreamstate, lead him to heaven or hell,after he has awakened from sleep? svamasaGgamudAsInaM parijJAya nabho yathA / na zliSyati ca yatkiJcitkadAcidbhASikarmabhiH // 446 // 449. Realising the Atman which is unattached and indifferent like the sky, the aspirant is never touched in the least by actions yet to be done. na nabho ghaTayogena surAgandhena lipyate / tathAtmopAdhiyogena taddharmenaiva lipyate // 450 // 450. The sky is not affected by the smell of liquor merely through its connection with the jar; similarly the Atman is not, through Its http://www.ApniHindi.com

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196 VIVEKACHUDAMANI connection with the limitations, affected by the properties thereof. [ The Atman, like the sky, is always unattached, though the ignorant man superimposes connection with external things on It. ] jJAnodayAtpurArabdhaM karma jJAnAnna nshyti| - adatvA svaphalaM lazyamuhizyotsRSTavANavat // 451 // 451. The work which has fashioned this body prior to the dawning of knowledge, is not destroyed by that knowledge without yielding its fruits, like the arrow shot at an object. WWW7 vyAghrabuddhayA vinirmukto bANaH pazcAttu gomtau| na tiSThati chinatyeva lakSyaM vegena nirbharam // 452 // 452. The arrow which is shot at an object with the idea that it is a tiger, does not, when that object is perceived to be a cow, check itself, but pierces the object with full force. prArabdhaM balavattaraM khalu vidA bhogena tasya kSayaH samyagjJAnahutAzanena vilayaH prAksaMcitAgAminAm / brahmAtmaikyamavekSya tanmayatayA ye sarvadA saMsthitA steSAM tatritayaM nahi kvacidapi brahmaiva te nirguNam // 53 // 453. The Prarabdha' work is certainly too strong for the man of realisation, and is spent http://www.Apnihindi.com

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VIVEKACHUDAMANI 197 only by the actual experience of its fruit; while the actions previously accumulated and those yet to come are destroyed by the fire of perfect knowledge. But none of the three at all affects those who realising their identity with Brahman are always living absorbed in that idea. They are verily the transcendent Brahman. [ 'The Prarabdha &c.--The argument in the Srutis in support of Prarabdha being binding on even the Jnani (as set forth in the first half of this Sloka as well as in Slokas 445 and 451-2) is only a tentative recapitulation (Anuvada ) of the popular view. Strictly speaking, the Jnani himself is not even aware of its existence. The truth about it is given in the last half of this Sloka and in Sloka 463, and reasons for this view are set forth in Slokas 454 and following. We may add in passing that we have here the boldest pronouncement on the exalted status of a man of realisation, who is affected by, nothing whatsoever in creation. ), upAdhitAdAtmyavihInakevala brahmAtmanaivAtmani tiSThato muneH| prArabdhasadbhAvakaMthA na yuktA FIARTERT Ua Hua: 1184801 454. For the sage who lives in his own Self as the Brahman, the One without a second, devoid of identification with the limiting adjuncts, the question of the existence of Prarabdha work is http://www.Apnihindi.com

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198 VIVEKACHUDAMANI meaningless, like the question of a man who has awakened from sleep having any connection with the objects seen in the dream-state. nahi prabuddhaH pratibhAsadehe dehopayoginyapi ca prapaJce / karotyahantAM mamatAmidantAM kintu svayaM tiSThati jAgareNa // 455 // 455. The man who has awakened from sleep never has any idea of 'I' or 'mine' with regard to his dream-body and the dream-objects that ministered to that quite awake, as his Won' own Self, at bedy, but lives quit na tasya midhyArthasamarthanecchA na saMgrahastajjagato'pi dRSTaH / tatrAnuvRttiryadi cenmRSArthe na nidrayA mukta itISyate dhruvam // 456 // 456. He has no desire to substantiate the unreal objects, nor is seen to maintain that dream-world. If he still clings to those unreal objects, he is emphatically declared to be not yet free from sleep. tadvatpare brahmaNi vartamAnaH sadAtmanA tiSThati nAnyadIkSate / http://www.ApniHindi.com

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VIVEKACHUDAMANI 199 smRtiryathA svamavilokitAyeM tathA vidaH prAzanamocanAdau // 457 // 457. Similarly, he who is absorbed in Brahman lives identified with the eternal Atman and beholds nothing else. As one has a memory of the objects seen in a dream, so the man of realisation has a memory of the everyday actions such as eating and so forth. karmaNA nirmito dehaH prArabdhaM tasya kalpyatAm / nAnAderAtmano yuktaM naivAtmA krmnirmitH|| 458 // 458. The body has been fashioned by Karma, so one may imagine the Prarabdha with reference to it. But it is not reasonable to attribute the same to the Atman, for the Atman is never the outcome of work. bhajo nityaH zAzvata iti brUte zrutiramodhavAk / tadAtmanA tiSThato'sya kutaH prArabdhakalpanA // 456 // . 459. The Srutis, whose words are infallible, declare the Atman 'to be "birthless,' eternal and undecaying." So, to the man who lives identified with That, how can the Prarabdha be attributed? [Birthless &c.--The reference is to Katha Upa. I. ii. 18. "The Atman is birthless, eternal, undecaying, and http://www.Apnihindi.com

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200 VIVEKACHUDAMANI ever new (ancient), and is not destroyed . when the body is destroyed." ] prArabdhaM sidhyati tadA yadA dehAtmanA sthitiH / dehAtmabhAvo neveSTaH prArabdhaM tyajyatAmataH // 460 // 460. The Prarabdha can be maintained only so long as one lives identified with the body. But no one admits that the man of realisation ever identifies himself with the body. Hence the Prarabdha should be rejected in his case: zarIrasyApi prArabdhakalpanA bhrAntireva hi| . madhyastasya kutaH satvamasatyasya kuto jniH|| bhajAtasya kuto nAzaH prArabdhamasataH kutH||461|| 461. The attributing of Prarabdha to the body even is certainly a delusion. How can something that is superimposed (on another) have any existence, and how can that which is unreal have a birth? And how can that which has not been born at all, die ? So how can the Prarabdha exist for something that is unreal ? [The body being an effect of Maya is unreal, and it is absurd to speak of Prarabdha as affecting this unreal body. ]. jhAnenAjJAnakAryasya samUlasya layo yadi / tiSThatyayaM kathaM deha iti zaGkAvato jaDAn // 462 // http://www.Apnihindi.com

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VIVEKACHUDAMANI samAdhAtuM bAhyadRSTayA prArabdhaM vadati zrutiH / na tu dehAdisatyatvabodhanAya vipazcitAm // 463 // 462-463. "If the effects of ignorance are destroyed with their root by knowledge, then how does the body live?"-it is to convince those fools who entertain a doubt like this, that the Srutis from a relative standpoint hypothesise the Prarabdha but not for proving the reality of the body, etc., of the man of realisation. paripUrNamanAdyantamaprameyamavikriyam / ekamevAdvayaM brahma neha nAnAsti kiJcana // 464 // 464. There is only Brahman, the One without a second, infinite, without beginning or end, transcendent, and changeless; there is no duality whatsoever in It. saGghanaM cighanaM nityamAnandaghanamakriyam / ekamevAdvayaM brahma neha nAnAsti kiJcana // 465 // 201 465. There is only Brahman, the One without a second, the Essense of Existence, Knowledge and Eternal Bliss, and devoid of activity; there is no duality whatsoever in It. pratyagekarasaM pUrNamanantaM sarvatomukham / ekamevAdvayaM brahma neha nAnAsti kiJcana // 466 // http://www.ApniHindi.com

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202 VIVEKACHUDAMANI 466. There is only Brahman, the One without a second, which is inside all, homogeneous,' infinite, endless, and all-pervading; there is no duality whatsoever in It. [1Homogeneous-admitting of no variation. ] aheyamanupAdeyamanAdeyamanAzrayam / ekamevAdvayaM brahma neha nAnAsti kiJcana // 467 // 467. There is only Brahman, the One without a second, which is neither to be shunned1 nor to be taken up or accepted, and is without any support; there is no duality whatsoever in It. ['Shunned &c.-because It is the Self of all. Without &c.-Self-existent, being Itself the support of everything else. ] nirguNaM niSkalaM sUkSmaM nirvikalpaM niraJjanam / ekamevAdvayaM brahma neha nAnAsti kiJcana // 468 // 468. There is only Brahman, the One without a second, beyond attributes, without parts, subtle, absolute, and taintless; there is no duality whatsoever in It. bhanirUpyasvarUpaM yanmanovAcAmagocaram / ekamevAdvayaM brahma neha nAnAsti kiJcana // 466 // 469. There is only Brahman, the One without a second, whose real nature is incom http://www.Apni Hindi.com

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VIVEKACHUDAMANI 203 prehensible, and which is beyond the range of mind and speech; there is no duality whatsoever in It. satsamRddhaM svataHsiddhaM zuddhaM buddhamanIdazam / ekamevAdvayaM brahma neha nAnAsti kiJcana // 470 // 470. There is only Brahman, the One without a second, the Reality, effulgent, selfexistent, pure, intelligent,' and unlike anything finite; there is no duality whatsoever in It. ['Intelligent-strictly speaking, Intelligence Absolute. Unlike &c.-It has got no exemplar. The repetition is for emphasising the absolute unconditioned aspect of Brahman. ] nirastarAgA vinirastabhogAH zAntAH sudAntA yatayo mhaantH| vijJAya tatvaM parametadante prAptAH parAM nivRtimAtmayogAt // 41 // 471. High-souled Sannyasins' who have got rid of all attachment and discarded all senseenjoyments, who ate pacified and perfectly restrained,>> realise this Supreme Truth and at the end" attain the Supreme Bliss through their Self-realisation. [ 'Sannyasins---lit. those who struggle after realisa tion. http://www.Apnihindi.com

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204 VIVEKACHUDAMANI Pacified-refers to control of the mind. Restrained-refers to control of the senses. End &C.--They attain Videhamukti or disembodied, absolute Freedom after the fall of their body. ] bhavAnapIdaM paratatvamAtmanaH svarUpamAnandaghanaM vicaary| vidhUya mohaM svamanaHprakalpitaM . muktaH kRtArtho bhavatu prabuddhaH // 472 // . 472. Thou,' too, discriminate this Supreme Truth, the real nature of the Self, which is Bliss undiluted, and shaking off thy delusion created by thy own mind, be free, and illumined," and attain the consummation of thy life. [ 'Thou &c.--The Guru is addressing the disciple. 2Undiluted-unmixed, that is, absolute. SIllumined-lit. awakened, that is, from this unreal dream of duality.] samAdhinA sAdhuvinizcalAtmanA pazyAtmatattvaM sphuTabodhacakSuSA / niHsaMzayaM samyagavekSitace taH padArtho na punarSikalpyate // 473 // 473. Through Samadhil in which the mind has been perfectly stilled, visualise the Truth of the Self with the eye of clear realisation. If the * meaning of the (scriptural) words' heard from http://www.Apnihindi.com

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VIVEKACHUDAMANI 205 the Guru is perfectly and indubitably discerned, then it can lead to no more doubt. [ 1Samadhi &c.---Nirvikalpa Samadhi. 2 Words such as " Thou art That," and so on. 3 Discerned-realised in Samadhi. ] svasyAvidyAbandhasambandhamokSA tstyjnyaanaanndruupaatmlbdhau| zAstraM yuktirdezikoktiH pramANaM . am: ET Fiera: FATTA 11 898 11 474. In the realisation of the Atman, the Existence-Knowledge-Bliss Absolute, through the breaking of one's connection with the bondage of Avidya or Ignorance, scriptures,' reasoning? and the words of the Guru are the proofs, while one's own experience earned by concentratings the mind is another proof. [ 1Scriptures--which tell of one's eternal identity with Brahman and declare all duality to be unreal. Reasoning-upon those scriptural statements so as to be convinced of their truth. For instance, one can argue that bondage being a creation of one's mind must be unreal and that knowledge of Brahman dispels, it, and so on. Words &c.-The Guru is a man of realisation, perfectly unselfish and full of love. He is therefore an Apta, and as such his words are authority. Experience &c.--This is the ultimate proof. For otherwise one is not perfectly satisfied. Concentrating &c.min Samadhi. 1 http://www.Apnihindi.com

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206 VIVEKACHUDAMANI bandha mokSazdha tRptizca cintA''rogyakSudAdayaH / svenaiva vedyA yajjJAnaM pareSAmAnumAnikam // 475 // 475. Bondage, liberation, satisfaction, an. xiety, recovery from illness, hunger and such other things are known only to the man concerned, and knowledge of these to others is a mere inference.1 ' [Inference: Others merely guess at them through signs. ] taTasthitA bodhayanti guravaH zrutayo yathA / prajJayaiva taredvidvAnIzvarAnugRhItayA // 476 // 476. W The Gurus as well as the Srutis instruct the disciple, standing aloof; while the man of realisation crosses (Avidya) through Illumination alone, backed by the grace of God. ['Gurus &c.-This instruction is Paroksha or indirect, while the aspirant's own experience in Samadhi is Aparoksha or direct. The former is the means to the latter. ] 1 svAnubhUtyA svayaM jJAtvA svamAtmAnamakhaNDitam / saMsiddhaH sammukhaM tiSThennirvikalpAtmanA''tmani // 477 // 477. Himself knowing his indivisible Self through his own realisation and thus becoming perfect, a man should stand face to face1 with the Atman, with his mind free from dualistic ideas. ['Face to face-i. e., must live in the Atman. ] http://www.ApniHindi.com

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VIVEKACHUDAMANI 207 vedAntasiddhAntaniruktireSA * brahmaiva jIvaH sakalaM jgdh| bhakhaNDarUpasthitireva mokSo brahmAdvitIye zrutayaH pramANam // 478 // 478.* The verdict of all discussions on the Vedanta is that the Jiva and the whole universe are nothing but Brahman, and that liberation means abiding in Brahman, the indivisible Entity. While the Srutis themselves are authority (for the statement) that Brahman is One without a second. [ 1 Abiding &c.-as ppposed to dualistic ideas. The teacher's address begun in Sloka 213 ends here.] iti guruvacanAkrutipramANA tparamavagamya satatvamAtmayuktayA / prazamitakaraNaH samAhitAtmA kvacidacalAkRtirAtmaniSThito'bhUt // 476 // 479. Realising, at a blessed moment, the Supreme Truth through the above instructions of the Guru, the authority of the scriptures and his own reasoning, with his senses pacified and the mind concentrated, (the disciple) became immovable in form and perfectly established in the Atman. http://www.Apnihindi.com

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208 VIVEKACHUDAMANI kiJcitkAlaM samAdhAya pare brahmaNi mAnasam / utthAya paramAnandAdidaM vacanamabravIt // 480 // 480. Concentrating the mind for some time in the Supreme Brahman he rose,' and out of supreme bliss spoke as follows. [1Rose-came down to the ordinary sense-plane. ] buddhivinaSTA galitA pravRttibrahmAtmanorekatayA'dhigatyA / idaM na jAne'pyanidaM na jAne kivA kiyA www.indi sukhamastyapAram // 5 // 481 // 481. My mind has vanished, and all its activities have melted, by realising the identity of the Brahman and the Self; I do not know either this or not-this'; nor what or how much2 the boundless Bliss (of Samadhi) is ! [ This or not-this-that is, all relative ideas. 2What or how much &c.-The Bliss experienced in Samadhi is inexpressible and immeasurable. ] vAcA vaktumazakyameva manasA mantuM na vA zakyate svAnandAmRtapUrapUritaparabrahmAmbudhairvaibhavam / ambhorAzivizIrNavArSikazilAbhAvaM bhajanme mano yasyAMzAMzalave vilInamadhunA''nandAtmanA nirvRtam // 482 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 209 482. The majesty of the ocean of Supreme Brahman, replete with the current of the nectarlike Bliss of the Self, is verily impossible to express in speech, nor can it be conceived by the mind,-in an infinitesimal fraction of which my mind melted like a hailstone" getting merged in the ocean, and is nowsatisfied by that Essence of Bliss. [ Infinitesimal fraction lit. a particle of the part of whose part. The Avyaktam or Unmanifest is, as it were, a part of Brahman (through Upadhi or superimposed limitations); the Sutratman or the Cosmic Mind is, again, part of that ; while the Virat or the Being who considers the whole extended universe as his body, is a fraction of this last. The bliss of this Virat even is enough to dissolve the finite mind. Compare Sri Ramakrishna's parable of a ship that came near a magnetic rock and had all its bolts drawn out, so that it was reduced to its pristine condition. 2Hailstone &c.-The hailstones that accompany a shower of rain on the ocean quickly melt and become one with it. Now-after return to the normal plane of consciousness. ] ka gataM kena vA nItaM kutra lInamidaM jagat / adhunaiva mayA dRSTaM mAsti kiM mahabadbhutam // 453 // 483. Where is the universe gone, by whom is it removed, and where is it merged ? It was just now seen by me, and has it ceased to exist? -It is passing strange ! 14 http://www.Apnihindi.com

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210 VIVEKACHUDAMANI kiM heyaM kimupAdeyaM kimanyatkiM vilakSaNam / bhakhaNDAnandapIyUSapUrNe brahmamahArNave // 484 // 484. In the ocean of Brahman filled with the nectar of Absolute Bliss, what is to be shunned' and what accepted, what is other (than oneself) and what different? [ "What shunned &c.--There is nothing besides the One Atman, and the aspirant is identified with That. ] na kiJcidatra pazyAmi na zRNomi na gheNyaham / svAtmaneva sadAnandarUpeNAsmi vilakSaNaH // 485 // 485. I do neither seel nor hear nor know anything in this. I simply exist as the Self, the Eternal Bliss, distinct from everything else. [ 1 See &c.-All finite ideas have ceased. 2 In this state of Realisation. Distinct &c.-being the Subject, whereas all else are objects. ] namo namaste gurave mahAtmane vimuktasaGgAya saduttamAya / nityAdvayAnandarasasvarUpiNe - bhUmne sadA'pAradayAmbudhAmne // 486 // 486. Repeated salutations to thee, O noble Teacher, who art devoid of attachment, the best http://www.Apnihindi.com

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VIVEKACHUDAMANI among the good souls and the embodiment of the essence of Eternal Bliss, the One without a second, who art infinite and ever the boundless ocean of mercy : yatkaTAkSazazisAndracandrikA pAtadhUtabhavatApajazramaH / prAptavAnahamakhaNDavaibhavA 21 nandamAtmapadmakSayaM kSaNAt // 487 // 487. Whose glance, like the shower of concentrated moonbeams, has removed my exhaustion brought on by the afflictions' of the world, and in a moment admitted me to the undecaying status of the Atman, the Bliss of infinite majesty ! [ 1 Afflictions &c. - those arising from the body, from other creatures and from physical phenomena. ] dhanyo'haM kRtakRtyo'haM vimukto'haM bhavagrahAt / nityAnandasvarUpo'ha pUrNo'haM tvadanugrahAt // 488 // 488. Blessed am I; I have attained the consummation of my life, and am free from the clutches of transmigration; I am the Essence of Eternal Bliss, I am infinite,-all through thy mercy ! asaGgo'hamanaGgo'hamaliGgo'hamabhaGgaraH / prazAnto'hamananto'hamamalo'ha cirantanaH // 486 // http://www.ApniHindi.com

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212 VIVEKACHUDAMANI 489. I am unattached, I am disembodied,' I am free from the subtle body, and undecaying. I am pacified, I am infinite, I am taintless, and eternal. ['Disembodied &c.-I have realised my identity with the Atman, and no longer consider myself as a body or mind. ] akartAhamabhoktAhamavikAro'hamakriyaH / zuddhabodhasvarUpo'ha' kevalo'haM sadAzivaH // 460 // 490. I am not the doer,' I am not the enjoyer, I am changeless, and beyond activity; I am the Essence of Pure Knowledge, I am Absolute and identified with Eternal Good. [Not the doer &c.-It is the man under delusion who thinks himself as these. But I am Illumined. ] draSTuH zroturvaktuH karturbhIturvibhinna pavAham / facufactarfafanufa:eftarergquisitarent || 8EL II 491. I am indeed different' from the seer, listener, speaker, doer and enjoyer; I am the Essence of Knowledge, eternal, without any break, beyond activity, limitless, unattached and infinite. [1Different &c.-I never identify myself with any activity of the organs or the mind, for I am no longer finite.] http://www.Apni Hindi.com

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VIVEKACHUDAMANI Xiang nAhamidaM nAhamado'pyubhayoravabhAsakaM paraM zuddham / bAhyAbhyantarazUnyaMraM pUrNa brahmAdvitIyamevAham // 432 // 492. I am neither' this nor that, but the Supreme, the illuminer of both; I am indeed Brahman, the One without a second, pure, devoid of interior or exterior, and infinite. purAntako'haM puruSo'hamIzaH / ['Neither &c.-things that come under direct or indirect perception. It is the body which makes ideas of nearness or remoteness, etc., possible. ] nirupamamanAditastvaM tvamahamidamada iti kalpanAdUram / nityAnandaikarasaM satyaM brahmAdvitIyamevAham // 463 // 493. I am indeed Brahman, the One with out a second, matchless, the Reality that has no beginning, beyond such imaginations as thou or I, or this or that, the Essence of Eternal Bliss, the Truth. nArAyaNo'ha' narakAntako'haM akhaNDabodho'hamazeSasAkSI 213 nirIzvaro'haM nirahaM ca nirmamaH // 464 // 494. I am Narayana, the slayer of Naraka'; I am the destroyer of Tripura, the Supreme Being, the Ruler; I am knowledge Absolute, the Witness of everything; I have no other Ruler but myself, I am devoid of the ideas of 'I' and 'mine.' http://www.ApniHindi.com

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214 ['Naraka-a powerful demon, son of Earth, killed by Vishnu. Tripura-the demon of the invulnerable '' three destroyed by Shiva. ] cities VIVEKACHUDAMANI tions. sarveSu bhUteSvahameva saMsthito zAnAtmanA'ntarSahirAzrayaH san / bhoktA ca bhogyaM svayameva savaM yadyatpRthagnaSTamidantayA purA // 465 // 495. I alone reside as knowledge in all beings, being their internal and external support.' I myself am the enjoyer and all that is enjoyable,--whatever I looked upon as 'this' or the not-Self previously." [1Support-being the substratum of all superimposi 2 Previously--before realisation. ] mayyakhaNDasukhAmbhodhau bahudhA vizvavIcayaH / utpadyante vilIyante mAyAmArutavibhramAt // 466 // 496. In me, the ocean of Infinite Bliss, the waves of the universe are created and destroyed by the playing of the wind of Maya. sthUlAdibhASA mayi kalpitA bhramAdAropitAnusphuraNena lokaiH / http://www.ApniHindi.com

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VIVEKACHUDAMANI 215 kAle yathA kalpakavatsarAya Nadiyo niSphalanirvikalpe // 47 // 497. Such ideas as gross and so forth are erroneously imagined in me by people through the manifestation of things superimposed, -just is in the indivisible and absolute time, cycles, years, half-years, seasons, etc., are imagined. [Cycles-the period of duration of the universe. ] AropitaM nAzrayadUSakaM bhave kadApi muurtidossduussitaiH| nArdIkarotyUSarabhUmibhAga indi.com mriicikaavaarimhaaprvaahH|| 498 // 498. That which is superimposed by the grossly ignorant fools can never taint the substratum: The great rush of waters observed in a mirage never wets the desert tracts. bhAkAzavallapAvadUrago'ha mAdityavadbhAsyavilakSaNo'ham / mahAryavabhityavinizcalo'ha bhodhivatpAravivarjito'ham // 4 // 499. I am beyond contamination like the sky; I am distinct from things illumined, like http://www.Apnihindi.com

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216 VIVEKACHUDAMANI AAA the sun; I am always motionless like the mountain; I am limitless like the ocean. na me dehena saMbandho megheneva vihaaysH| bhataH kuto me taddharmA jaagrtsvmsussuptyH|| 500 // 500. I have no connection with the body as the sky with the clouds; so how can the states of wakefulness, dream and profound sleep, which are attributes of the body, affect me? upAdhirAyAti sa eva gacchati sa eva karmANi saroti bhukte| sa eva jIryanmriyate sadAhaMhal.com kulAdrivanizcala eva saMsthitaH // 501 // 501. It is the Upadhi (superimposed attribute) that comes, and it is that alone which goes; that again performs actions and enjoys (their fruits), that alone decays and dies, whereas I ever remain firm like the Kula mountain." [ Kula mountain-mentioned in the Puranas as being wonderfully stable. ] name pravRttina ca me nivRttiH sadaikarUpasya nirNshksy| ekAtmako yo niviDo nirantaro vyomeva pUrNaH sa kathaM nu ceSTate // 502 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 217 502. For me who am always the same and devoid of parts, there is neither engaging in work nor cessation from it. How can that which is One, concentrated,' without break, and infinite like the sky, ever exert? 1Concentrated-like a lump of salt which consists of nothing but salt. ] puNyAni pApAni nirindriyasya nizcetaso nirvikRternirAkRteH / kuto mamAkhaNDasukhAnubhUte- . 1 da ancmafuefa gia: || 403 || 503. WHow can n there be merits and demerits for me who am without organs, without mind, changeless, and formless,-who am the realisation of Bliss Absolute? The Sruti1 also mentions this in the passage, "Not touched, etc." [1Sruti &c.-Brihadaranyaka Upa., IV. iii. 22--(In the state of profound sleep a man becomes) "Untouched by merits and untouched by demerits, for he is then beyond all the afflictions of the heart." It may be added here that the experience of the Sushupta state is cited in the Sruti merely as an illustration of the liberated state, which is the real state of the Atman, beyond all misery. Vide Sankara's commentary on the chapter. ] green Egogovi ar zua ar goz goz at 1 a equcder ufendegoi afgegaung || 408 || http://www.ApniHindi.com

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218 VIVEKACHUDAMANI 504. If heat or cold, or good or evil happens to touch the shadow of a man's body, it affects not in the least the man himself, who is distinct from the shadow. na sAkSiNaM sAkSyadharmAH saMspRzanti vilakSaNam / avikAramudAsInaM gRhadharmAH pradIpavat // 505 // 505. The properties of things observed do not affect the Witness which is distinct from them, changeless, and indifferent,-as the properties of a room (do not affect) the lamp (that illumines it). www.ApniHindi.com raveryathA karmaNi sAkSibhAvoM vaha ryathA dAhaniyAmakatvam / rajjoryathA''ropitavastusaGga stathaiva kUTasthacidAtmano me // 506 // 506. As the sun1 is a mere witness of men's actions, as fire burns everything without distinction, and as the rope is related to a thing superimposed on it, so am I, the unchangeable Self, the Intelligence Absolute. [1Sun &c.-People do good and bad deeds with the help of sunlight, but the sun is unaffected by their results. 2Rope &c.-The relation of the rope to the snake is wholly fictitious. " http://www.Apni Hindi.com

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VIVEKACHUDAMANI 219 3So &c-unconcerned Buddhi. ] with the activities of the . kartApipA kArayitApi nAhaM bhoktApi vA bhojayitApi naahm| draSTApi vA darzayitApi nAhaM so'haM svayaMjyotiranIdgAtmA // 507 // 507. I neither do nor make others do any action, I' neither enjoy nor make others enjoy; I neither see nor make others see;-I am that Self-effulgent, Transcendent Atman. ['I neither &c.--I am free from all activity,, direct or indirect.] 2Transcendent-beyond the range of sense. 1 calatyupAdhau pratibimbalaulya maupAdhikaM mUDhadhiyo nayanti svabimbabhUta ravivAdviniphiyaM kartAsmi bhoktAsmi hato'smi heti // 508 // 508. When the supervening adjunct' (Upadhi) is moving, the movement of the reflection which is due to that is ascribed by fools to the object reflected, such as the sun, which is free from activity,-(and they think) "I am the doer," "I am the enjoyer," "I am killed, oh alas!" http://www.Apnihindi.com

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220 VIVEKACHUDAMANI [ 'Supervening adjunct-e: g. water, in which the sun is reflected. It is the water that moves and with it the reflection, but never the sun, though ignorant people may think the sun is also moving. Similarly, all activity which belongs to the Buddhi under the reflection of the Atman, is erroneously attributed to the latter. 21 am &c.-This is how the ignorant man thinks and wails. ] ale vApi sthale vApi luThatveSa jaDAtmakaH / arg fafsca agadzuffit au || 408 || 509. Let this inert body drop down in water or on land, I am not touched by its properties, like the sky by the properties of the jar. 1 [1Not touched &c.-Just as the sky seemingly enclosed in a jar is one with the infinite sky, and is always the same whether the jar is broken or not, similarly is the Atman always the same despite Its apparent relation to the body. ] kartRtvabhotkRtvakhalatvamattatAjaDatvaSaddhatvavimuktatAdayaH / buddhervikalpA na tu santi vastutaH svasminpare brahmaNi kevale'dvaye // 510 // 510. The passing states of the Buddhi such as agency, enjoyment, cunning, drunkenness, dullness, bondage, freedom and so on, never, in reality, in the Self, the Supreme are http://www.Apni Hindi.com

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VIVEKACHUDAMANI , 221. Brahman, the Absolute, the One without a second. [The Atman is Knowledge Absolute, which admits. of no change, while the Buddhi or determinative faculty, being inert, is subject to change. So the confusion of the characteristics of the Self with those of Buddhi is solely due to superimposition. ] santu vikArAH prakRterda zadhA zatadhA sahasradhA vApi / kiM me'saGgacitastairna ghanaH kvacidambaraM spRzati // 511 // 511. Let there be changes in the Prakriti? in ten, hundred, or a thousand ways, what have I, the unattached Knowledge Absolute, got to do with them?-Never do the clouds touch the sky! * [ IPrakriti-the Undifferentiated, described in Slokas. 108 and following. ] anyaktAdisthUlaparyantameta dvizvaM yatrAbhAsamAtra pratItam / vyomaprakhyaM sUkSmamAdyantahInaM brahmAdvataM yattadevAhamasmi // 512 // 512. I am verily that Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which the whole universe from the Undifferentiated down to the gross body, appears' merely as a shadow. [ 'Appears &c.-to the ignorant. ] http://www.Apnihindi.com

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222 VIVEKACHUDAMANI sarvAdhAra sarvavastuprakAzaM sarvAkAraM sarvagaM sarvazUnyam / nityaM zuddhaM nizcalaM nirvikalpaM brahmAdvetaM yattadevAhamasmi // 593 // 513. I am verily that Brahman, the One' without a second, which is the support of all,' which illumines all things, which has infinite forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved, and absolute. [ 1 Support of all-being the one substratum of all phenomena. ] www. ApniHindi.com yatpratyastAzeSamAyAvizeSaM pratyanUpaM pratyayAgamyamAnam / nandarUpaM brahmAdvaitaM yattadevAhamasmi // 514 // 514. I am verily that Brahman, the One without a second, which transcends the endless differentiations of Maya,' is the inmost essence of all, beyond the range of consciousness,which is Truth, 2 Knowledge, Infinitude, and Bliss Absolute. [ MayaSame as Prakriti or Avyakta. 2Truth-may be translated as Existence. This line sets forth the Swarupa Lakshana or essential characteristics of Brahman, as distinct from Its Tatastha Lakshana http://www.ApniHindi.com

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223 or indirect attributes, such as creatorship of the universe and so on. ] VIVEKACHUDAMANI niSkriyo'smyavikAro'smi niSkalo'smi nirAkRtiH / nirvikalpo'smi nityo'smi nirAlambo'smi nirdvayaH // 515 // 515. I am without activity, changeless, without parts, formless, absolute, eternal, without' any other support, the One without a second. [ Without &c. - Brahman is Itself Its Brahman is Itself Its ov port. ] WWW sarvAtmako'haM sarvo'haM sarvAtIto'hamadvayaH / harkhaNDa bodho'hamAnando'haM nirantaraH // 516 // own sup 516. I am the Universal, I am the All, I am transcendent, the One without a second. I am Absolute and Infinite Knowledge, I am Bliss, and indivisible.1 [1Indivisible-without break. ] svArAjyasAmrAjyavibhUtireSA bhavatkRpAzrImahimaprasAdAt / prAptA mayA zrIgurave mahAtmane namo namaste'stu punarnamo'stu // 517 // http://www.ApniHindi.com

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224 VIVEKACHUDAMANI 517. This splendour of the sovereignty of Self-effulgence! I have received by virtue of the supreme majesty of thy grace. Salutations to thee, O glorious, noble-minded Teacher,--salutations again and again! [ Self-effulgence-hence, absolute independence. The disciple is beside himself with joy, and hence the highly rhetorical language.] 'mahAsvane mAyAkRtajanijarAmRtyugahane bhramantaM klizyantaM bahulataratApairanudinam / Tarpa AAA ira et com prabodhya prasvApAtparamavitavAnmAmasi guro||518|| 518. O Teacher, 'thou hast out of sheer grace awakened me from sleep and completely saved me, who was wandering, in an interminable dream, in a forest of birth, decay and death created by illusion, being tormented day after day3 by countless afflictions, and sorely troubled by the tiger of egoism. [ Sleep-of Nescience, which also creates the 'dream,' two lines further on.' *Forest--i. e., difficult to come through. 3 Day after day: It is a well-known fact that even a short dream may, to the dreamer's mind, appear as extending over years. ] http://www.Apnihindi.com

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VIVEKACHUDAMANI 225 namastasmai sabaikasmai kasmaicinmahase namaH / yadetadvizvarUpeNa rAjate gururAja te // 516 // : 519. Salutation to thee, O Prince of Teachers, thou unnamable Greatness, that art ever the same, and dost manifest thyself as this universe,-thee I salute. [ IGreatness &c.-The Guru is addressed as Brahman Itself by the grateful disciple. Hence the use of epithets applicable to Brahman. Compare the salutation Mantra of the Guru-Gita: "The Guru is Brahma, the Guru is Vishnu, the Guru is Shiva, the God of gods. The Guru verily is the Supreme Brahman. Salutations to that adorable Guru!" ] . WWW.Apni Hondi.com . iti natamavalokya ziSyavayaM / samadhigatAtmasukhaM prabuddhatattvam / pramuditahRdayaM sa dezikendraH punaridamAha vacaH paraM mahAtmA // 520 // 520. Seeing the worthy disciple, who had attained the Bliss of the Self, realised the Truth and was glad at heart, thus prostrating himself, that noble, ideal Teacher again addressed the following excellent words. brahmapratyayasantatirjagadato brahmaiva tatsarvataH / pazyAbhyAtmadRzAprazAntamanasA sarvAsvavasthAsvapi / 15 http://www.Apnihindi.com

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226 VIVEKACHUDAMANI rUpAdanyadavekSitaM kimabhitazcakSuSmatA dRzyate tabrahmavidaH sataH kimaparaM buddhavihArAspadam // 521 // 521. The universe is an unbroken series of perceptions of Brahman, hence it is in all respects nothing but Brahman. See this with the eye of illumination and a serene mind, under all circumstances. Is one who has eyes ever found to see all around anything else but forms ? Similarly, what is there except Brahman to engage the intellect of a man of realisation ? [ Series '&c.-Existence, Knowledge, and Bliss, which are the Essence of Brahman, can be found, on 'analysis, as underlying every perception of ours. By another way of reasoning, the world is simply Brahman seen through a veil of name and form, which are contributed by the mind. It is X+mind, as Swami Vivekananda bas put it. 2One who &c.--suggests a discriminating man whose view of life will be different from that of the ordinary man. Hence he can generalise the objective world as so many forms. 'Form' implies 'colour', which also is a meaning of the word 'Rupa'. ] kastAM parAnandarasAnubhUti mutsRjya zUnyeSu rameta vidvAn / candre mahAhAdini dIpyamAne cindumAlokayituM ka icchet // 522 // http://www.Apnihindi.com

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VIVEKACHUDAMANI * 227 522. What wise man would discard that enjoyment of Supreme Bliss and revel in things unsubstantial? When the exceedingly charming moon is shining, who would wish to look at a painted moon? bhasatpadArthAnubhavena kiJci nAsti tRptirna ca duHkhahAniH / tadadvayAnandrarasAnubhUtyA tRptaH sukhaM tiSTha sadAtmaniSThayA // 523 // 523. From the perception of unreal things there is neither satisfaction' nor a cessation of misery. Therefore, being satisfied with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with the Real Brahman. [ INeither satisfaction &c.-Compare the celebrated verse-"Never is desire appeased by the enjoyment of sense-pleasures," etc. ] svameva sarvathA pazyanmanyamAnaH svamadvayam / svAnandamanubhuJjAnaH kAlaM naya mahAmate // 524 // 524. Beholding the Self alone in all circumstances, thinking of the Self, the One without a second, and enjoying the Bliss of the Self, pass thy time, O noble soul ! http://www.Apnihindi.com

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228 VIVEKACHUDAMANI akhaNDabodhAtmani nirvikalpe bikalpanaM vyoni puraprakalpanam / tadadvayAnandamayAtmanA sadA zAntiM parAmetya bhajasva maunam // 525 // 525. Dualistic conceptions in the Atman, the Infinite Knowledge, the Absolute, are like imagining castles in the air. Therefore, always identifying thyself with the Bliss Absolute, the One without a second, and thereby attaining Supreme Peace, remain quiet.' [ 'Quiet -- as the Witness. ] aniruindi.com www tUSNImavasthA paramopazAnti burddharasatkalpavikalpahetoH / brahmAtmano brahmavido mahAtmano yatrAdvayAnandasukhaM nirantaram // 526 // cause of 526. The mind, which is the unreal imaginings, is in a restful state to the sage who has realised Brahman and is identified with It. This verily is supreme quietude, in which there is constant enjoyment of the Bliss Absolute, the One without a second. nAsti nirvAsanAnmaunAtparaM sukhakRduttamam / vijJAtAtmasvarUpasya svAnandarasapAyinaH // 527 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 229 527. To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes of a state of desirelessness. gacchastiSThannupavizaJchayAno vA'nyathApi vaa| yathecchayA vasedvidvAnAtmArAmaH sadA muniH // 528 // 528. The illumined sage whose only pleasure is in the Self, ever lives' at ease, whether going or staying, sitting or lying, or in any other condition. [ Lives &c.---He is perfectly independent. ] Www. ApnLHILnal.COML na dezakAlAsanadigyamAdi lkssyaadypekssaa'prtibddhvRttH| saMsiddhatatvasya mahAtmano'sti svavedane kA niyamAdyavasthA // 526 // 529. The noble soul who has perfectly realised the Truth, and whose mind-functions meet with no obstruction, no more depends upon conditions of place;' time, posture, direction," moral disciplines, objects of meditation and so forth. What regulative conditions can there be in knowing one's own Self? [ 'Place holy places are meant. Similarly with time. http://www.Apnihindi.com

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230 VIVEKACHUDAMANI 2Posture-which is an important thing with beginners. 'Asana' also means seat '. 3 Direction-facing North or East. Moral disciplines-The Yama and Niyama observances mentioned in Ashtanga Yoga. 5Objects of meditation-gross or fine. ] acisufafa fang faun: gisaedeua | fear naturgoget afenrenfa qardaft: 11 430 || 530. To know that this is a jar, what condition, forsooth, is necessary except that the means of knowledge' be free from defect, which alone ensures a cognition of the object? [ 'Means of knowledge-e. g., the eye in the case of vision, and so on. ] ayamAtmA nityasiddhaH pramANe sati bhAsate / a exi and at the a gfei aradara 11 433 ||| 531. So this Atman, which is an eternal verity, manifests Itself as soon as the right means' of knowledge is present, and does not depend upon either place, or time, or (internal) purity. [ 'Means &c.-Realisation (Aparokshanubhuti) to which direct perception, inference, etc., are subordinate aids. ] a http://www.Apni Hindi.com

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23I VIVEKACHUDAMANI devadatto'hamityetadvivAnaM nirpeksskm| tadbrahmavido'pyasya brahmAhamiti vedanam // 532 // 532. The consciousness 'I am Devadatta' is independent of circumstances; similar is the case with the realisation of the knower of Brahman that he is Brahman. bhAnuneva jagatsavaM bhAsate yasya tejasA / anAtmakamasattacchaM kiM nu tasyAvabhAsakam // 533 // 533. What indeed can manifest That whose lustre, like the sun, causes the whole universeunsubstantial, unreal, insignificant-to appear at all? [ An echo of the famous Sruti passage-"He shining, everything else shines, through His light all this is manifest." (Svetasvatara VI. 14.)] vedazAstrapurANAni bhUtAni sakalAnyapi / yenArthavanti taM kinu vijJAtAraM prakAzayet // 534 // 534. What, forsooth, can illumine that Eternal Subject by which the Vedas and Puranas and other scriptures, as well as all beings are endowed with a meaning ? [ An echo of Brihadaranyaka II. iv. 14. iOther scriptures--may mean the Six Systems of Philosophy or anything else. ] http://www.Apnihindi.com

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232 VIVEKACHUDAMANI ___eSa svayaMjyotiranantazakti rAtmA'prameyaH sklaanubhuutiH| . yameva vijJAya vimuktabandho jayatyayaM brahmaviduttamottamaH // 535 // 535. Here is the Self-effulgent Atman, of infinite power, beyond the range of conditioned knowledge, yet the common experience of all, -realising which alone this incomparable' knower of Brahman lives his glorious life, freed from bondage. [ 'Incomparable-lit. best among the best. ] na khidyate no viSayaiH pramodatedi. com na'sajate nApi virajyate ca / svasminsadA krIDati nandati svayaM nirantarAnandarasena tRptaH // 536 // 536. Satisfied with undiluted,' constant Bliss, he is neither grieved nor elated by senseobjects, is neither' attached nor averse to them, but always disports with the Self and takes pleasure therein. [ Undiluted &c.-i. e., Absolute Bliss. Neither &c.-Compare Gita XIV. 22-25. ] kSudhAM dehavyA tyaktA bAlaH krIDati vastuni / tathaiva vidvAn ramate nirmamo nirahaM sukhI // 537 // http://www.Apnihindi.com

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VIVEKACHUDAMANI 233 537. A child plays with his toys forgetting hunger and bodily pains; exactly so the man of realisation takes plseaure in the Reality, without ideas of 'I' or 'mine', and is happy. cintAzUnyamadainyabhekSamazanaM pAnaM saridvAriSu . svAtantreyaNa niraMkuzA sthitirabhInidrA zmazAne bne| vastraM kSAlanazoSaNAdirahitaM divAstu zayyA mahI saMcAro nigamAntavIthiSu vidAM krIDA pare brahmaNi // 538 // 538. Men of realisation have their food without anxiety or humiliation, by begging, and their drink from the water of rivers; they live freely and independently and sleep without fear? in cremation grounds or forests; their clothing may be the quarters" themselves, which need no washing and drying, or any bark, etc.; the earth is their bed; they roam in the avenue of Vedanta; while their pastime is in the Supreme Brahman. [ This is a splendid setting forth of the free life of a true Sannyasin. Without fear-because of their identification with Brahman, the One without a second. Quarters &c.--He goes nude, that is. 3Any bark &c.-this is suggested by the word in the text. Bark, or cloth, or anything may be their dress. ] http://www.Apnihindi.com

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234 VIVEKACHUDAMANI them. vimAnamAlambya zarIrameta munaktayazeSAnviSayAnupasthitAn / parecchayA bAlavadAtmavettA yo'vyaktaliGgo'nanuSaktabAhyaH // 531 // 539. The knower of Atman, who wears no outward mark' and is unattached to external things, rests on this body without identification, and experiences all sorts of sense-objects as they come,' through others' wish, like a child, [1No outward mark-Hence it is so difficult to know 4 2Sense-objects food, etc.. compra work. As they come-in the working out of Prarabdha "Through others' wish-as asked by his devotees or friends. ] digambaro vApi ca sAmbaro ghA tvagambaro vApi cidambarasthaH / unmattavadvApi ca bAlavadvA pizAcavadvApi caratyavanyAm // 540 // 540. Established in the ethereal plane of Knowledge Absolute, he wanders in the world, sometimes1 like a mad man, sometimes like a child and at other times like a ghoul, having no other clothes on his person except the quart http://www.ApniHindi.com

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VIVEKACHUDAMANI 235 ers or sometimes wearing clothes, or perhaps skins at other times. [ ISometimes &c.-Sometimes these are devices to avoid the company of worldly people. 2Ghoul-with no sense of cleanliness. ISkins-the word in the text also means - bark'.] kAmAniSkAmarUpI saMzcaratyekacaro muniH| svAtmanaiva sadA tuSTaH svayaM sarvAtmanA sthitaH // 541 // 54I.. The sage, living alone, enjoys senseobjects, being the very embodiment of desirelessness,--always satisfied with his own Self, and himself present as the All.? [ 'As the all knowing his identity with the whole universe, as Atman. ] kacinmUDho vidvAn kvacidapi mahArAjavibhavaH kacibhrAntaH saumyaH kacidajagarAcArakalitaH / kacitpAtrIbhUtaH kvacidayamataH kvApyavidita zvaratyevaM prAkSaH satataparamAnandamukhitaH // 542 // 542. Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour; sometimes wandering, sometimes behaving like a motionless python,' sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes unknown;-thus lives http://www.Apnihindi.com

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236 VIVEKACHUDAMANI the man of realisation, ever happy with Supreme Bliss. [ These are some of the impressions which the 'phases of a saint's life produce upon the outside world. People judge him diversely, but he is supremely indifferent to what others think of or do towards him." Python--which seldom moves but waits for the food to come to it. ] nirdhano'pi sadA tuSTho'pyasahAyo mahAbalaH / nityatRpto'pyabhuAnopyasamaH samadarzanaH // 543 // 543. Though without riches, yet ever content; though helpless, yet very powerful"; though not enjoying sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality. * Python--which seldom moves but waits for the everything. ) api kurSatrakurvANazcAbhoktA phalabhogyapi / zarIryapyazarIryeSa paricchinno'pi sarvagaH // 544 // 544. Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he. http://www.Apnihindi.com

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VIVEKACHUDAMANI bhazarIraM sadA santamimaM brahmavidaM kacit / priyApriye na spRzatastathaiva ca zubhAzubhe // 545 // 545. Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman who always lives without the body-idea. [ A reproduction of the sense of Chhandogya VII. xii. 1.] sthUlAdisambandhavato'bhimAninaH sukhaM ca duHkhaM ca zubhAzubhe ca / vidhvastabandhasya sadAtmano muneH 237 W kutaH zubhaM vA'pyazubhaM phalaM vA // 546 // 546. Pleasure or pain, as well as good or evil, affects only him who has connections with the gross body, etc., and identifies himself with these. How can good or evil, or their effects touch the sage who has identified himself with the Reality and thereby shattered his bondage? tamasA prastavadbhAnAdaprasto'pi ravirjanaH / grasta ityucyate bhrAntyA hyajJAtvA vastulakSaNam // 547 // 547. The sun which appears to be, but is not actually, swallowed by Rahu is called as swallowed up by people, through delusion, not knowing the real nature' of the sun. http://www.ApniHindi.com

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238 VIVEKACHUDAMANI [ The reference is to the phenomenon of a solar eclipse. Nature &c.-that it is a mass of light. ] tabahehAdibandhebhyo vimuktaM brahmavittamam / pazyanti dehiSanmUDhAH zarIrAbhAsadarzanAt // 548 // 548. Similarly, ignorant people look upon the perfect knower of Brahman, who is wholly rid of bondages of the body, etc., as possessed of the body, seeing but an appearance of it. ahinilayanI vAyaM muktA dehaM tu tisstthti|| itastatazcAlyamAno yatkizcitprANavAyunA // 546 // 549. In reality, however, he rests discarding' the body, like the snake its slough; and the body is moved hither and thither by the force of Prana, just as it listeth. [ Discarding &c.--ceasing to identify himself with the body. ? Like &c.-A reminiscence of Brihadaranyaka IV. iv. 7. 3Force--This is the true rendering of the word Vayu. There is another reading to the first line of faca unitari faefa, which should be rendered thus : But the body of the liberated man remains like the slough of a snake. ] http://www.Apnihindi.com

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-VIVEKACHUDAMANI 1239 srotasA nIyate dAru yathA nimnobhaMtasthalam / . devena nIyate deho yathAkAlopabhuktiSu // 550 // 550. As a piece of wood is borne by the current to a high or low ground, so is his body carried on by the momentum of past actions to the varied experience of their fruits as they present themselves in due course. prArabdhakarmaparikalpitavAsanAbhiH saMsArivacarati bhuktiSu muktadehaH / siddhaH svayaM vasati sAkSivatra tUSNIM cakrasya mUlamiva kalpavikalpazUnyaH // 551 // 551. The man of realisation, bereft of the body-idea, moves amid sense-enjoyments like' a man . subject to transmigration, through' desires engendered by Prarabdha work. He himself, however, lives unmoved in the body, like a witness, free from mental oscillations, like the pivot of the potter's wheel. [ Like etc.-only apparently. 2Through &c.-So the man in the street thinks. In reality, however, the Prarabdha has no meaning for him. See Slokas 453-463. 3 Pivot---which is fixed, on which the wheel turns. ] naivendriyANi viSayeSu niyukta eSa maivAparyukta updrshnlkssnnsthH|| http://www.Apnihindi.com

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240 VIVEKACHUDAMANI 44 naiva kriyAphalamapISavekSate sa svAnandasAndrarasapAnasumantacittaH // 552 // 552. He neither directs the sense-organs to their objects, nor detaches them from these, but stays like an unconcerned spectator. And he has not the least regard for the fruits of actions, his mind being thoroughly inebriated with drinking the undiluted elixir of the Bliss of Atman. [For in the last line of the Sloka, there is another reading sAnanda which should be translated as including all minor joys." ] www.ApniHindi.com lakSyAlakSyagatiM tyaktA yastiSThetkevalAtmanA / ziva pava svayaM sAkSAdayaM brahma viduttamaH // 553 // 553. He who, giving up all considerations of the fitness' or otherwise of objects of meditation, lives as the Absolute Atman, is verily Shiva Himself, and he is the best among the knowers of Brahman. [ Fitness &c. - A fit object is to be welcomed, and an unfit object to be shunned. ] jIvanneva sadA muktaH kRtArtho brahmavittamaH / upAdhinAzAdbrahmaiva san brahmApyeti nirdvayam // 554 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 241 554. Through the destruction of limitations the perfect knower of Brahman is merged in the One Brahman without a second-which he had been all along, becomes very free even while living, and attains the goal of his life. [ 'Is merged &c.-Quotation from Brihadaranyaka IV. iv. 6.] zailUSo veSasadbhAvAbhAvayozca yathA pumAn / tathaiva brahmavicchreSThaH sadA brahmava nAparaH // 555 // 555. As an actor, when he puts on the dress of his role or when he does not, is always a man, so the perfect knower of Brahman is always Brahman and nothing else. di.com yatra kApi vizIrNa satparNamiva tarorvapu patatAt / brahmIbhUtasya yateH prAgeva tacidaminA dagdham // 556 // 556. Let the body of the Sannyasin who has realised his identity with Brahman, wither and fall anywhere like the leaf of a tree, it is of little consequence to him, for) it has already been burnt by the fire of knowledge. [IBurnt 6.c.-Hence he need not even care about the cremation of the body after death. ] sadAtmani brahmaNi tiSThato muneH . pUrNAdvayAnandamayAtmanA sadA / 16 http://www.Apnihindi.com

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242 VIVEKACHUDAMANI na dezakAlAyacitapratIkSA tvaGmAMsaviTipaNDavisarjanAya // 557 // 557. The sage who always lives in the Reality-Brahman-as Infinite Bliss, the One without a second, does not depend upon the customary considerations of place, time, etc., for giving up this mass of skin, flesh and filth. [ He may give up the body any time he pleases, for it has served its purpose. ] dehasya mokSo no mokSo na daNDasya kmnnddloH| bhavidyAhadayapranthimokSo mokSo yatastataH // 558 // 558. For, the giving up of the body is not Liberation, nor that of the staff and the waterbowl, but Liberation consists in the destruction of the heart's knot which is Nescience. [ Staff &c.--the insignia of a monk. Mere outward giving up is nothing; they must have no place in the mind. 2 Heart's knot-to bind as it were the Chitor Absolute Knowledge to the inert body. ] kalyAyAmatha nadyAM vA zivakSetre'pi catvare / paNaM patati cettena taroH kiM nu zubhAzubham // 556 // 559. If a leaf falls in a small stream,' or a river, or a place consecrated by Shiva, or in a http://www.Apnihindi.com

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VIVEKACHUDAMANI 243 crossing of roads, of what good or evil effect is that to the tree? [ 1Stream &c.---Places of varying degrees of purity are meant. ] patrasya puSpasya phalasya nAzava dehendriyaprANadhiyAM vinaashH| naivAtmanaH svasya sadAtmakasyA nandAkRtevRkSavadasti vaiSaH // 560 // 560. The destruction of the body, organs, Pranas' and Buddhi' is like that of a leaf or flower or fruit (of a tree). It does not affect the Atman, the Reality, the Embodiment of Bliss-which is one's true nature. That survives, like the tree. [ 1Pranas-Vital forces. 2Buddhi-the determinative faculty, may stand here for the mind itself. ] prazAnaghana ityAtmalakSaNaM satyasUcakam / bhanUdyaupAdhikasyaiva kathayanti vinAzanam // 561 // 561. The Srutis, by setting forth the real nature of the Atman in the words, "the Embodiment' of Knowledge," etc., which indicate Its Reality, speak of the destruction of the limitations' merely. [ 'Embodiment &c.-Brihadaranyaka IV. v. 13: "As a lump of salt is without interior or exterior, whole, http://www.Apnihindi.com

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244 VIVEKACHUDAMANI one homogeneous salt mass, so is verily this Atman, O Maitreyi, the Embodiment of Knowledge which assumes differentiations through contact with the elements and ceases to have them when these elements are destroyed (by Illumination ). After this dissolution It has no distinct name." It should be noted that the passage in the original is so worded as to confuse an ordinary enquirer, as it did Maitreyi actually. Then Yajnavalkya had to explain that he meant only the destruction of the limitations and not that of the Atman, the Eternal Reality, which ever is. Limitations--Such as water in which the sun is reflected, or the rose which casts its reflection on the crystal, or the air which produces a bubble on the surface of water. When these Upadhis are removed, the special differentiations cease to exist, but the principal thing remains as it was. ] Hindi.com bhavinAzI vA aregyamAtmeti zrutirAtmanaH / mataifeafgical feagerce familog 11 482 11 562. The Sruti' passage, "Verily is this Atman immortal, my dear," mentions the immortality of the Atman in the midst of things perishable and subject to modification. [ 1Sruti-Brihadaranyaka IV. v. 14: "Verily is this Atman immortal, my dear, indestructible by Its very nature." ] pASANavRkSatRNAdhanyakaDaGkarAyA dagdhA bhavanti hi mRdeva yathA tathaiva / http://www.Apnihindi.com

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VIVEKACHUDAMANI dehendriyAsumanabhAdi samastaddvazyaM jJAnAgnidagdhamupayAti parAtmabhASam // 563 // 563. Just as a stone, a tree, grass, paddy, and husk,' etc., when burnt, are reduced to earth (ashes) only, even so the whole objective universe comprising the body, organs, Pranas, Manas and so forth, are, when burnt by the fire of realisation, reduced to the Supreme Self. [ 1 Hush : Another reading for kaDaGkara is kaTAmbara Kata is a kind of straw, and the other word means cloth. ] vilakSaNaM yathA dhvAntaM lIyate bhAnutejasi / tathaiva sakalaM dvazyaM brahmaNi pravilIyate // 564 // 245 564. As darkness which is distinct (from sunshine) vanishes in the sun's radiance, so the whole objective universe is merged in Brahman. ghaTe naSTe yathA vyoma vyomaiva bhavati sphuTam / tathaivopAdhivilaye brahmaiva brahmavitsvayam // 565 // 565. As when a jar is broken, the space enclosed by it becomes palpably the limitless space, so when the limitations are destroyed, the knower of Brahman verily becomes Brahman Itself. kSIraM kSIre yathA kSiptaM tailaM taile jalaM jale / saMyuktamekatAM yAti tathA''tmanyAtmavinmuniH // 566 // http://www.ApniHindi.com

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246 VIVEKACHUDAMANI 566. As milk poured into milk, oil into oil, and water into water, becomes united and one with it, so the sage who has realised the Atman becomes one in the Atman. [Compare Katha Upanishad IV. 15. Also Mundaka III. ii. 8. ] evaM videhakaivalyaM sanmAtratvamakhaNDitam / brahmabhAvaM prapadyeSa yati vartate punaH // 567 // 567. Realising thus the extreme isolation that comes of disembodiedness, and becoming eternally identified with the Absolute Reality, Brahman, the sage no longer suffers transmigration. sdaatmaiktvvijnyaandgdhaavidyaadivrmnnH| amucya brahmabhUtatvAdbrahmaNaH kuta udbhavaH // 568 // 568. For his bodies, consisting of Nescience, etc., having been burnt by the realisation of the identity of Jiva and Brahman, he becomes Brahman Itself; and how can the Brahman ever have rebirth ? [ Bodies &c.-The three bodies are causal, subtle and gross. The first consists of Nescience, the second of seventeen things-five sensory organs, five motor organs, five Pranas (or according to some, five fine elements or Tanmatras), Manas and Buddhi ; and the last, consisting of the gross elements, is what we see. http://www.Apnihindi.com

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247 These three bodies make up the five Koshas or sheaths from the Anandamaya down to the Annamaya. The Atman is beyond them all. ] VIVEKACHUDAMANI mAyAklRptau bandhamokSau na staH svAtmani vastutaH / yathA rajau niSkriyAyAM sarpAbhAsavinirgamau // 566 // 569. Bondage and Liberation, which are conjured up by Maya, do not really exist in the Atman, one's Reality, as the appearance and exit of the snake do not abide in the rope, which suffers no change. AvRteH sadasattvAbhyAM vaktavye bandhamokSaNe / nAvRtirbrahmaNaH kAcidanyAbhAvAdanAvRtam / om yadyastyadvaitahAniH syAdvaitaM no sahate zrutiH // 570 // 570. Bondage and Liberation may be talked of when there is the presence or absence of a covering veil. But there can be no covering veil for the Brahman, which is always uncovered for want of a second thing besides Itself. If there be, the non-duality of Brahman will be contradicted, and the Srutis' can never brook duality. [ 1 Srutis &c.me.g., " One only without a second,' ( Chhandogya VI. ii. 1 ), " There is no duality in (Katha IV. 11 ), and on so. ] Brahman bandhaJca mokSazca mRSaiva mUDhA buddherguNaM vastuni kalpayanti / http://www.ApniHindi.com "

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248 VIVEKACHUDAMANI dvagAvRrti meghakRtAM yathA rakhau yato 'dvayA'saGgacidetadakSaram // 571 // 571. Bondage and Liberation are attributes of the Buddhi which ignorant people falsely superimpose on the Reality, as the covering of the eyes by a cloud is transferred to the sun. For this Immutable Brahman is Knowledge Absolute, the One without a second, and unattached. astIti pratyayo yazca yazca nAstIti vastuni / buddheraiva guNAvetau na tu nityasya vastunaH // 572 // 572. The idea that bondage exists, and the idea that it does not, are, with reference to the Reality, both attributes of the Buddhi merely, and never belong to the Eternal Reality, Brahman. atastau mAyayA klRptau bandhamokSau na cAtmani / niSkale tiSkriye zAnte niravadye niraJjane / advitIye pare tattve vyomavatkalpanA kutaH // 573 // 573. Hence this bondage and Liberation are created by Maya, and are not in the Atman. How can there be any idea of limitation with regard to the Supreme Truth, which is without parts, without activity, calm, unimpeachable, taintless, and One without a second, as there can be none with regard to the infinite sky ? http://www.ApniHindi.com

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VIVEKACHUDAMANI na nirodho na cotpattirna baddho na ca sAdhakaH / na mumukSurna vai mukta ityeSA paramArthatA // 574 // 574. There is neither death nor birth, neither a bound nor a struggling soul, neither a seeker after Liberation nor a liberated one,-this is the ultimate truth. 249 [This is a verbatim quotation from the Amritabindu Upanishad, Sloka ro. There is not much difference between -- Sadhaka' and ' Mumukshu.' So long as there is the mind, there are all these distinctions, but the mind itself is a creation of Avidya. Hence the highest truth is that in which there is no relativity. ] sakalanigamancUDAsvAntasiddhAntarUpaM . com paramidamatiguhyaM darzitaM te mayAdya / apagatakalidoSaM kAmanirmu buddhi svasutavada sakRttvAM bhAvayitvA mumukSum // 575 // 575. I have to-day repeatedly revealed to thee, as to one's own son, this excellent and profound secret,' which is the inmost purport of all Vedanta, the crest of the Vedas,-considering thee an aspirant after Liberation, purged of the taints of this Dark Age, and of a mind free from desires. [ 1Secret-the discrimination between the Real and the unreal, which is hidden from the vulgar man The teacher's address is finished here.] http://www.ApniHindi.com

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250 VIVEKACHUDAMANT iti zrutvA gurorvAkyaM prazrayeNa kRtAnatiH / sa tena samanujJAto yayau nirmuktabandhanaH // 576 // 576. Hearing these words of the Guru, the disciple out of reverence prostrated himself before him, and with his permission went his way, freed from bondage. gurureva sadAnandasindhau nirmagnamAnasaH / pAvayanvasudhAM sarvAM vicacAra nirantaraH // 577 // 577. And the Guru, with his mind steeped in the ocean of Existence and Bliss Absolute, roamed, verily purifying the whole world,--all differentiating ideas banished from his mind. ityAcAryasya ziSyasya saMvAdenAtmalakSaNam / nirUpitaM mumukSUNAM sukhabodhopapattaye // 578 // 578. Thus by way of a dialogue between the Teacher and the disciple, has the nature of the Atman been ascertained for the easy comprehension of seekers after Liberation. hitamidamupadezamAdriyantAM vihitanirastasamasta cittadoSAH / bhavasukhaviratAH prazAntacittAH zrutirasikA yatayo mumukSavo ye // 576 // http://www.ApniHindi.com

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VIVEKACHUDAMANI 251 * 579. May those Sannyasins' who are seekers after Liberation, who have purged themselves of all taints of the mind by the observance of the prescribed methods, who are averse to worldly pleasures, are of pacified minds, and take a delight in the Sruti,-appreciate this salutary teaching ! [ Sannyasins--The word 'Yati' may simply mean ' one who is struggling for realisation.' So also in Slokas 556 and 567. Prescribed methods Secondary or indirect (such as sacrifices, etc.), and primary or direct (such as control of the senses and mind, etc.) ] WWW.ApniHindi.com saMsArAbhvani tApabhAnukiraNaprodbhutadAhavyathA khinnAnAM jalakAMkSayA marubhuvi bhrAntyA paribhrAmyatAm / bhatyAsannasudhAmbudhiM sukhakara brahmAdvayaM darzaya tyeSA zaGkarabhAratI vijayate nirvANasaMdAyinI // 580 // 580. For those who are afflicted, in the way of the world, by the burning pain due to the sunshine of threefold misery,' and who through delusion wander about in a desert in search of water,- for them here is the triumphant message of Sankara pointing out, within easy reach, the comforting ocean of nectar, the Brahman, the One without a second to lead them on to Liberation ! http://www.Apnihindi.com

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252 VIVEKACHUDAMANI [1Threefold misery-the Adhyatmika (those pertaining to the body and mind, such as pain, anguish, etc.), the Adhidaivika (those coming from divine visitations or scourges of Nature, such as cyclone, earthquake, etc.) and the Adhibhautika (those due to other creatures on earth). 2Wander &c.-are lured by the prospect of happiness from transitory things; which, as in the case of a mirage, exhaust them the more. Easy reach-for this Mine of Bliss is their very nature. It is no external thing to be acquired. They have simply to realise that they are already That. On to Liberation-by inducing them to take away their self-imposed veil. The solemn cadence of the Sardulavikridita metre makes a fitting termination to the prophetic discourse. ] http://www.ApniHindi.com

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INDEX [ The figures indicate the Sloka number. ] Aspirant's qualifications 16-17 question 49 Atman---Its nature 106-107, 124-136, 213-225 531-535, 560-562 --Its bondage apparent 194-202 Avidya, Avyakta, or Maya 108-109 to be destroyed by the realisation of Brahman 110 -its components, the Gunas 110 Blissful sheath discriminated 206-209 Bondage and its effects 137-138 -is caused by the Veiling and Projecting Powers of Maya 141-144 Brahman: Its nature 237-240 ---meditation on It must be constant 321-330 -how to realise It 377-397, 407-412 Calmness or Sama defined 22 Causal body 120 Concentration : its means 367-371 Desires being the cause of Samsara are to be up rooted 311-320 Devotion: its importance ; new definitions 31-32 Disciple realiscs and states his experience 479-519. how he is instructed to live after this 521-525 Discrimination defined 20 Dispassion (Vairagya) defined 21 its culmination 424 -its importance 29-30 -leads to renunciation 372-373 and ultimately to Peace 419 http://www.Apnihindi.com

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11 Dispassion and discrimination conduce to Liberation 374-376 Dream-state 98-99 Duality is nowhere 398-404, 464-473, 478 Egoism described 104-105 -being the chief obstacle to realisation should be shunned 298-310 Elements, gross and subtle 73-74 Faith defined 25 Forbearance defined 24 Gross body and its objects described 72-74, 88, 90-91 -attachment to these condemned 75-87 Identification with gross and subtle bodies to be shunned 287-297 Hindi.com -its evil effects 331-340 -ceases after realisation 413-417 Ignorance is the root of bondage 146 -is destroyed by discrimination 147 Knowledge sheath discriminated 184-206 Liberation a most rare thing 2 -is Self-realisation, not scriptural erudition or ceremonials 6-7, 56-60 -should be earnestly sought, through a teacher 8-10 -its means 46, 82 -to be felt inwardly by oneself 474-477 Liberation-in-life: its characteristics 425-441, 526-529, 536-559 Material sheath discriminated 154-164 Maya see under Avidya Mental sheath discriminated 167-183 http://www.Apni Hindi.com

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Mind or 'inner organ' (Antahkarana ) and its various functions 93-94 -its seat 103 Nirvikalpa Samadhi is the way to realisation 341-366 Organs of knowledge and action 92 Pranas and their functions 95, 102 Prarabdha: does it exist for a man of realisation 442-463 Profound sleep (Sushupti) 121 Projecting Power of Rajas and its offshoots 111-112, 140 Realisation comes through discrimination, not work II-15 -its means 18-19, 69-70 --its results 418, 421-424 indi.com -leads to Liberation 61-65 -neglect in it is suicide 4-5 -no more rebirth after it 563-574 Samsara compared to a tree 145 -how destroyed 148 Sattva, pure and mixed, and their functions 117-119 Self-control or Dama defined 23 Self-exertion : its importance 51-55, 66 Self-settledness or Samadhana defined 26 Self-withdrawal or Uparati defined-23 - its culmination 14-24 Sheaths (five) of the Atman 125, 149-150 -should be discriminated to reveal the Atman 151-153, 210-211 Subtle body 96-97 - is merely an instrument of the Atman which is unaffected 99-10I Superimposition and how to remove it 267-286 http://www.Apnihindi.com

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iv Teacher: his qualifications 33 -how he should be approached and questioned 34-40 . -how he comforts and encourages the disciple 41-47, 50, 67-68 Thou art That explained 241-253 -meditation on this advised 254-263 -result of this meditation 264-266 Three rare boons 3 Undifferentiated-See Avidya Universe from Avyakta down to sense-objects is not-Self and therefore unreal 122-123 -is not apart from Brahman 226-236, 405-406 Veiling Power of Tamas and its effects. 113-116, 139 Vital sheath discriminated 165-166 Waking state 88-89 Work but purifies the mind 11 Yearning for Liberation defined 27 hi.com .COM http://www.Apnihindi.com

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bhImadAyazaGkarAcAryaviracita viveka-cUDAmaNi hindI-anuvAdasahita WWW.Apnihindi.com anuvAdaka munilAla http://www.Apnihindi.com

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mudraka tathA prakAzaka ghanazyAmadAsa jAlAna gItApresa, gorakhapura saM0 1988 se 1997 taka 14,250 saM0 2001 chaThA saMskaraNa 5,000 saM0 2006 sAtavA~ saMskaraNa 10,000 kula 29,250 mUlya / / ) pA~ca AnA patA-gItApresa, po0 gItApresa (gorakhapura) http://www.Apnihindi.com

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viSaya 1- maMgalAcaraNa 2 - brahmaniSThAkA mahattva 3 - jJAnopalabdhikA upAya 4- adhikArinirUpaNa 61 8- prazna nirUpaNa 9 - ziSya prazaMsA 10 - sva prayatnakI pradhAnatA 10 11 5- sAdhana-catuSTaya 12 6 - gurUpasatti aura praznavidhi 15 9- upadeza - vidhi 18 20 11- AtmajJAnakA mahattva 12- aparokSAnubhavakI zrIhariH viSaya-sUcI AvazyakatA 13 - prazna vicAra 14 - sthUla zarIrakA varNana 15 - viSaya - nindA pRSTha saMkhyA 16 - dehAsaktikI nindA 17 - sthUla zarIra 18 - daza indriyA~ 19- antaHkaraNacatuSTaya 20 - paJcaprANa 21- sUkSma zarIra ... ... ... ... WA30 - anAtma-nirUpaNa ... 21 31 - Atma-nirUpaNa 22 ... : ... *** ... 7 8 ... ... viSaya 22- prANake dharma 23- ahaMkAra 24 - premakI AtmArthatA 25- mAyA nirUpaNa 26 - rajoguNa 27 - tamoguNa 24 25 26 28 30 31 32 32 33 33 28 - satvaguNa 29- kAraNa - zarIra 32- adhyAsa 33- AvaraNazakti vikSepazakti 34 - bandhanirUpaNa 35 - AtmAnAtmaviveka 36 - annamaya koza 37 - prANamaya koza 38 - manomaya koza 39 - vijJAnamaya koza 40 - AtmAkI upAdhi se asaGgatA 41 - mukti kaise hogI ? http://www.ApniHindi.com pRSTha saMkhyA ... ... ... aura ... ... ... ... ... ... ... ... ... 49 ... 49 50 52 56 56 62 ... 35 36 37 37 ... 38 39 41 42 42 43 46 63 64

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viSaya pRSTha-saMkhyA viSaya pRSTha-saMkhyA 42-AtmajJAna hI muktikA 58-adhiSThAna nirUpaNa ... 114 upAya hai ... 65 59-samAdhi-nirUpaNa ... 116 43-Anandamaya koza ... 69 60-vairAgya-nirUpaNa ... 44-AtmasvarUpaviSayaka prazna 70 61-dhyAna-vidhi ... 45-AtmasvarUpanirUpaNa .. 71 62-AtmadRSTi ... 126 46-brahma aura jagatkI ekatA 75 63-prapaJcakA bAdha ... 131 47-brahma-nirUpaNa ... 78 64-Atma-cintanakA vidhAna 133 48-mahAvAkya-vicAra ... 79 65-dRzyakI upekSA ... 135 49-brahma-bhAvanA ... 82 66-AtmajJAnakA phala ... 137 50-vAsanA-tyAga ... 88 67-jIvanmuktake lakSaNa ... 139 51-adhyAsa-nirAsa ... 91 68-prArabdha-vicAra ... 144 52-ahaMpadArtha-nirUpaNa ... 95 69-nAnAtva niSedha ... 150 53-ahaMkAra-nindA ... 97 70-AtmAnubhavakA upadeza 151 54-kriyA, cintA aura 71-bodhopalabdhi ... 154 vAsanAkA tyAga ... 101 72-upadezakA upasaMhAra'.. 166 55-pramAda-nindA ... 104 73-ziSyakI vidA ... 182 56-asat-parihAra ... 106 74-anubandha-catuSTaya . 182 57-AtmaniSThAkA vidhAna 110 75-grantha-prazaMsA ... 183 http://www.Apnihindi.com

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zrIhariH nivedana bhagavAn zrIzaMkarAcAryake pranthoMmeM 'viveka-cUDAmaNi' eka pradhAna grantha hai / yaha mumukSu puruSoMke liye bar3A hI upayogI hai| hindImeM isake kaI anuvAda prakAzita ho cuke haiM, parantu unake dAma adhika haiM / saste mUlyameM premI pAThakoko yaha prantha mila jAya, pradhAnataH isI uddezyase gItApresase yaha prakAzita kiyA gayA hai| zrIzaMkarAcAryake upaniSad-bhASya, bhagavadItA-bhAjya, zrIviSNusahasranAmake bhASyakA anuvAda evaM kucha aura bhI anuvAda chape haiN| tIsare saMskaraNase pustakameM thor3A parivartana karake ise sabake liye sulabha banAneke vicArase dAma =)se ghaTAkara 1) kara diyA hai| zrIzaMkarAcAryajIkA citra sAdeke bajAya raMgIna lagA diyA gayA hai / AzA hai, premI pAThaka isase adhikAdhika lAbha utthaaveNge| vinIta prakAzaka http://www.Apnihindi.com

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HA patra-puSpa jina santata sadazAna-sudhA-surasarI bhaaii| lekara tarka-trizUla vAda-maryAda miTAI // zama-dama-vyAla karAla bhAla za-kalA chittkaaii| vara-vairAgya-vibhUti-bhUti-bhUSaNa sukhadAI // jo sadana sukhaghana zAntidhana bodha-vyoma avikAra haiN| una zaMkara-mauli-maNIndrapara ye patra-puSpa niHsAra haiN| anuvAdaka http://www.Apnihindi.com

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zrIhariH viveka-cUDAmaNi WWW. A li.com nanditAni digantAni yasyAnandAmbuvindunA / pUrNAnandaM prabhuM vande svAnandaikasvarUpiNam // wenigen maMgalAcaraNa sarvavedAntasiddhAntagocaraM tamagocaram / govindaM paramAnandaM sadguruM praNato'smyaham // 1 // jo ajJeya hokara bhI sampUrNa vedAntake siddhAnta-vAkyoMse jAne jAte haiM, una paramAnandakharUpa sadgurudeva zrIgovindako maiM praNAma karatA huuN| http://www.Apnihindi.com

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viveka-cUDAmaNi brahmaniSThAkA mahattva jantUnAM narajanma durlabhamataH puMstvaM tato vipratA tasmAdvaidikadharmamArgaparatA vidvattvamasmAtparam / AtmAnAtmavivecanaM svanubhavo bramAtmanA saMsthitimuktioM zatakoTijanmasu kRtaiH puNyavinA labhyate // 2 // jIvoMko prathama to narajanma hI durlabha hai, usase bhI puruSatva aura usase bhI brAhmaNatvakA milanA kaThina hai; brAhmaNa honese bhI vaidika dharmakA anugAmI honA aura usase bhI vidvattAkA honA kaThina hai| [yaha saba kucha honepara bhI ] AtmA aura anAtmAkA viveka, samyak anubhava,brahmAtmabhAvase sthiti aura mukti--ye to karor3oM janmoMmeM kiye hue zubha karmoke paripAkake binA prApta ho hI nahIM skte| trayamevaitaddevAnugrahahetukam / manuSyatvaM mumukSutvaM mhaapurusssNshryH||3|| bhagavatkRpA hI jinakI prAptikA kAraNa hai ve manuSyatva, mumukSutva ( mukta honekI icchA ) aura mahAn puruSoMkA saMga-ye tInoM hI durlabha haiN| labbcA kathaJcinnarajanma durlabhaM tatrApi puMstvaM zrutipAradarzanam / yaH svAsmamukto na yateta mUDhadhIH sa yAtmahAsvaM vinihantyasadgrahAt // 4 // durlabha http://www.Apnihindi.com

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brahmaniSThAkA mahatva kisI prakAra isa durlabha manuSya-janmako pAkara aura usameM bhI, jisameM zrutike siddhAntakA jJAna hotA hai aisA puruSatva pAkara jo mUDhabuddhi apane AtmAkI muktike liye prayatna nahIM karatA, vaha nizcaya hI AtmaghAtI hai; vaha asatmeM AsthA rakhaneke kAraNa apaneko naSTa karatA hai| itaH ko nvasti mUDhAtmA yastu khArthe pramAdyati / durlabhaM mAnuSaM dehaM prApya tatrApi pauruSam // 5 // durlabha manuSya-deha aura usameM bhI puruSatvako pAkara jo svArtha-sAdhanameM pramAda karatA hai, usase adhika mUr3ha aura kauna hogA ? vadantu zAstrANi yajantu devAn . com kurvantu karmANi bhajantu devatAH / Atmaikyabodhena vinA vimukti ne sidhyati brahmazatAntare'pi // 6 // bhale hI koI zAstroMkI vyAkhyA kareM, devatAoMkA yajana kareM, nAnA zubha karma kareM athavA devatAoMko bhaneM, tathApi jabataka brahma aura AtmAkI ekatAkA bodha nahIM hotA tabataka sau brahmAoMke bIta jAnepara bhI [ arthAt sau kalpameM bhI ] mukti nahIM ho sktii| amRtatvasya nAzAsti vittenetyeva hi zrutiH / avIti karmaNo muccarahetutvaM sphuTaM yataH // 7 // kyoMki 'dhanase amRtatvakI AzA nahIM hai' yaha.zruti 'muktikA hetu karma nahIM hai, yaha bAta spaSTa batalAtI hai / http://www.Apnihindi.com

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viveka cUDAmaNi jJAnopalabdhikA upAya ato vimuktyai prayateta vidvAn saMnyastavAhyArthasukhaspRhaH san / santaM mahAntaM samupetya dezikaM tenopadiSTArthasamAhitAtmA 116 11 isaliye vidvAn sampUrNa bAhya bhogoMkI icchA tyAga kara santaziromaNi gurudevakI zaraNa jAkara unake upadeza kiye hue viSaya meM samAhita hokara mukti ke liye prayatna kare / manaM saMsAravAridhau / 10 uddharedAtmanAtmAnaM yogArUDhatvamAsAdya samyagdarzana niSThA // 9 // Heroni Himal aura nirantara satya vastu AtmAke darzana meM sthita rahatA huA yogArUDha hokara saMsAra - samudrameM DUbe hue apane AtmAkA Apa hI uddhAra kare / http://www.ApniHindi.com saMnyasya sarvakarmANi bhavabandhavimuktaye / yatyatAM paNDitairdhIrairAtmAbhyAsa upasthitaiH // 10 // AtmAbhyAsameM tatpara hue dhIra vidvAnoMko sampUrNa karmoM ko tyAga kara bhava-bandhanakI nivRttike liye prayatna karanA cAhiye / cittasya zuddhaye karma na tu vastUpalabdhaye / vastusiddhirvicAreNa na kiJcit karmakoTibhiH // 11 // karma cittakI zuddhike liye hI hai, vastUpalabdhi ( tatvadRSTi ) ke liye nahIM / vastu-siddhi to vicArase hI hotI hai, karor3oM kamase kucha bhI nahIM ho sakatA / +

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11 samyagvicArataH siddhA rajjutaccAvadhAraNA | adhikArinirUpaNa bhrAntyoditamahAsarpabhayaduHkhavinAzinI bhalIbhA~ti vicArase siddha huA rajjutattvakA nizcaya bhramase utpanna hue mahAn sarpabhayarUpI duHkhako naSTa karanevAlA hotA hai / arthasya nizcayo dRSTo vicAreNa hitoktitaH / na snAnena na dAnena prANAyAmazatena vA // 13 // // 12 // kalyANaprada uktiyoMdvArA vicAra karanese hI vastukA nizcaya hotA dekhA jAtA hai; snAna, dAna athavA saikar3oM prANAyAmoMse nahIM / adhikArinirUpaNa WWW adhikAriNamAzAste com phalasiddhirvizeSataH / upAyA dezakAlAdyAH santyasminsahakAriNaH // 14 // vizeSataH adhikArIko hI phala- siddhi hotI hai; deza, kAla Adi upAya bhI usameM sahAyaka avazya hote haiM / ato vicAraH kartavyo jijJAsorAtmavastunaH / samAsAdya dayAsindhuM guruM brahmaviduttamam // 15 // ataH brahmavettAoMmeM zreSTha dayAsAgara gurudevakI zaraNameM jAkara jijJAsuko Atma-tattvakA vicAra karanA cAhiye / http://www.ApniHindi.com medhAvI puruSo vidvAnUhApohavicakSaNaH / adhikAryAtmavidyAyAmuktalakSaNalakSitaH // 16 //

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12 viveka-cUDAmaNi jo buddhimAn ho, vidvAn ho aura tarka-vitarkameM kuzala ho aise lakSaNoMvAlA puruSa hI AtmavidyAkA adhikArI hotA hai / vivekino viraktasya zamAdiguNazAlinaH / mumukSoreva hi brahmajijJAsAyogyatA matA // 17 // jo sadasadvivekI, vairAgyavAn, zama-damAdi SaTsampattiyukta aura mumukSu ho usImeM brahmajijJAsAkI yogyatA mAnI gayI hai| sAdhana-catuSTaya sAdhanAnyatra catvAri kathitAni manISimiH / yeSu satsveva sanniSThA yadabhAve na siddhayati // 18 // manasviyoMne jijJAsAke cAra sAdhana batAye haiM, unake honese hI satyasvarUpa AtmAmeM sthiti ho sakatI hai, unake binA nahIM / Adau nityAnityavastuvivekaH parigaNyate / ihAmutraphalabhogavirAgastadanantaram zamAdiSaTkasampattirmumukSutvamiti sphuTam / pahalA sAdhana nityAnitya-vastu-viveka ginA jAtA hai, dUsarA laukika evaM pAralaukika sukha-bhogameM vairAgya honA hai, tIsarA zama, dama, uparati, titikSA, zraddhA, samAdhAna--ye chaH sampattiyA~ haiM aura cauthA mumukSutA hai| brama satyaM jaganmithyetyevaMrUpo vinizcayaH // 20 // . so'yaM nityAnityavastuvivekaH smudaahtH| http://www.Apnihindi.com

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sAdhana-catukhya 'brahma satya hai aura jagat mithyA hai, aisA jo nizcaya hai vahI nityAnitya-vastu-viveka kahalAtA hai| tadvairAgyaM jugupsA yA darzanazravaNAdibhiH // 21 // dehAdibrahmaparyante banitye bhogavastuni / darzana aura zravaNAdike dvArA dehase lekara brahmalokaparyanta sampUrNa anitya bhogapadArthoMmeM jo ghRNAbuddhi hai vahI vairAgya' hai / virajya viSayatrAtAdoSadRSTayA muhurmuhuH // 22 // svalakSye niyatAvasthA manasaH zama ucyate / bAraMbAra doSa-dRSTi karanese viSaya-samUhase virakta hokara cittakA apane lakSyameM sthira ho jAnA hI zama' hai / m viSayebhyaH parAvartya sthApanaM svasvagolake // 23 // umayeSAmindriyANAM sa damaH prikiirtitH| bAhyAnAlambanaM vRttereSoparatiruttamA // 24 // karmendriya aura jJAnendriya donoMko unake viSayoMse khIMcakara apane-apane golakoMmeM sthira karanA 'dama' kahalAtA hai / vRttikA bAhya viSayoMkA Azraya na lenA yahI uttama 'uparati' hai / sahanaM sarvaduHkhAnAmapratIkArapUrvakam / cintAvilAparahitaM sA titikSA nigadyate // 25 // cintA aura zokase rahita hokara binA koI pratikAra kiye saba prakArake kaSToMkA sahana karanA titikSA' kahalAtI hai| http://www.Apnihindi.com

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viveka-cUDAmaNi zAstrasya guruvAkyasya satyabuddhayavadhAraNam / sA zraddhA kathitA sadbhiryayA vastUpalabhyate // 26 // zAstra aura guruvAkyoMmeM satyatva buddhi karanA---isIko sajjanoMne 'zraddhA' kahA hai, jisase ki vastukI prApti hotI hai| sarvadA sthApanaM buddhaH zuddha brahmaNi srvthaa| tatsamAdhAnamityuktaM na tu cittasya lAlanam // 27 // apanI buddhiko saba prakAra zuddha brahmameM hI sadA sthira rakhanAisIko 'samAdhAna' kahA hai / cittakI icchApUrtikA nAma samAdhAna nahIM hai| ahaGkArAdidehAntAnbandhAnajJAnakalpitAn / svasvarUpAvabodhena moktumicchA mumukSutA // 28 // ahaGkArase lekara dehaparyanta jitane ajJAna-kalpita bandhana haiM, unako apane svarUpake jJAnadvArA tyAganekI icchA 'mumukSutA' hai| mandamadhyamarUpApi vairAgyeNa zamAdinA / prasAdena guroH seyaM pravRddhA sUyate phalam // 29 // vaha mumukSutA manda aura madhyama bhI ho to bhI vairAgya tathA zamAdi SaTsampatti aura gurukRpAse bar3hakara phala utpanna karatI hai / vairAgyaM ca mumukSutvaM tIvaM yasya tu vidyte| . tasinevArthavantaH syuH phalavantaH zamAdayaH // 30 // jisa puruSameM vairAgya aura mumukSutva tIvra hote haiM, usImeM zamAdi caritArtha aura saphala hote haiM / etayormandatA yatra viraktatvamumukSayoH / marau salilavattatra zamAderbhAsamAtratA // 31 // http://www.Apnihindi.com

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gurUpasatti aura praznavidhi jahA~ ina vairAgya aura mumukSutvakI mandatA hai, vahA~ zamAdikA bhI marusthalameM jala-pratItike samAna AbhAsamAtra hI samajhanA caahiye| mokSakAraNasAmagrayAM bhaktireva garIyasI / svasvarUpAnusandhAnaM bhaktirityabhidhIyate // 32 // khAtmatattvAnusandhAnaM bhaktirityapare jaguH / muktikI kAraNarUpa sAmagrImeM bhakti hI sabase bar3hakara hai aura apane vAstavika svarUpakA anusandhAna karanA hI bhakti' kahalAtA hai / koI-koI 'svAtmatattvakA anusandhAna hI bhakti hai'-aisA kahate haiM / gurUpasatti aura praznavidhi uktasAdhanasampannastattvajijJAsurAtmanaH com // 33 // upasIdedguruM prAjJaM yasmAdbandhavimokSaNam / ukta sAdhana-catuSTayase sampanna AtmatattvakA jijJAsu puruSa prAjJa (sthitaprajJa) guruke nikaTa jAya, jisase usake bhava-bandhakI nivRtti ho| zrotriyo'vRjino'kAmahato yo brahmavittamaH // 34 // brahmaNyuparataH zAnto nirindhana ivaanlH| . ahaitukadayAsindhubandhurAnamatAM satAm // 35 // tamArAdhya guruM bhaktyA prahaprazrayasevanaH / prasanaM tamanuprApya pRcchejjJAtavyamAtmanaH // 36 // jo zrotriya hoM, niSpApa ho, kAmanAoMse zUnya hoM, brahmavettAoMmeM zreSTha hoM, brahmaniSTha hoM, Idhanarahita agnike samAna zAnta hoM, akAraNa dayAsindhu hoM, aura praNata (zaraNApanna) sajjanoMke bandhu http://www.Apnihindi.com

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viveka-cUDAmaNi 16 ( hitaiSI ) hoM una gurudevakI vinIta aura vinamra sevAse bhaktipUrvaka ArAdhanA karake, unake prasanna honepara nikaTa jAkara apanA jJAtavya isa prakAra pUche svAminnamaste natalokabandho kAruNyasindho patitaM bhavAbdhau / mAmuddharAtmIyakaTAkSadRSTayA RjyAtikA ruNyasudhAbhivRSTayA ||37|| he zaraNAgatavatsala, karuNAsAgara, prabho ! Apako namaskAra hai / saMsAra - sAgara meM par3e hue merA Apa apanI sarala tathA atizaya kAruNyAmRtavarSiNI kRpAkaTAkSase uddhAra kIjiye / 1 ndi.com - durvArasaMsAradavAgnitaptaM dodhUyamAnaM bhItaM prapannaM paripAhi mRtyoH duradRSTavAtaiH / zaraNyamanyaM yadahaM na jAne // 38 // 2 jisase chuTakArA pAnA ati kaThina hai usa saMsAra- dAvAnala se dagdha tathA durbhAgyarUpI prabala prabhaJjana ( A~dhI) se atyanta kampita aura bhayabhIta hue mujha zaraNAgatakI Apa mRtyuse rakSA kIjiye; kyoMki isa samaya maiM aura kisI zaraNa denevAleko nahIM jAnatA / zAntA mahAnto nivasanti santo vasantavallokahitaM tIrNAH svayaM bhImabhavArNavaM janAnahetunAnyAnapi http://www.ApniHindi.com carantaH / tArayantaH ||39||

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gurUpasatti aura praznavidhi bhayaMkara saMsAra-sAgarase svayaM uttIrNa hue aura anya janoMko bhI binA kAraNa hI tArate tathA lokahitakA AcaraNa karate ati zAnta mahApuruSa RturAja vasantake samAna nivAsa karate haiM / ayaM svabhAvaH svata eva yatpara zramApanodapravarNa mahAtmanAm / svayamarkakarkaza - sudhAMzureSa prabhAbhitaptAmavati kSitiM kila // 40 // mahAtmAoM kA yaha svabhAva hI hai ki ve svataH hI dUsaroMkA zrama dUra karanemeM pravRtta hote haiM / sUryake pracaNDa tejase santapta pRthvItalako candradeva svayaM hI zAnta kara dete haiM / 17 brahmAnandarasAnubhUtikalitaiH pUtaiH suzItaiH sitaiyuSmadvAkalazojjhitaiH zrutisukhairvAkyAmRtaiH secaya / santaptaM bhavatApadAvadahanajvAlAbhirenaM prabho dhanyAste bhavadIkSaNakSaNagateH pAtrIkRtAH svIkRtAH // 41 // he prabho ! pracaNDa saMsAra- dAvAnalakI jvAlAse tape hue isa dInazaraNApannako Apa apane brahmAnandarasAnubhavase yukta paramapunIta, suzItala, nirmala aura vAkrUpI svarNakalazase nikale hue zravaNasukhada vacanAmRtoMse sIMciye [ arthAt isake tApako zAnta kIjiye ] ve dhanya haiM, jo Apake eka kSaNake karuNAmaya dRSTipathake pAtra hokara apanA liye gaye haiM / kathaM tareyaM bhavasindhumetaM kA vA gatirme katamo'styupAyaH / http://www.ApniHindi.com

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vivekacUDAmaNi jAne na kiJcitkRpayAva mAM bhoH saMsAraduHkhakSatimAtanuSva // 42 // "maiM isa saMsAra - samudrako kaise tarU~gA ! merI kyA gati hogI ? usakA kyA upAya hai ?' -- yaha maiM kucha nahIM jAnatA / prabho ! kRpayA merI rakSA kIjiye aura mere saMsAra - duHkhake kSayakA Ayojana kIjiye / upadeza-vidhi tathA vadantaM zaraNAgataM svaM saMsAradAvAnalatApataptam kAruNyarasArdradRSTayA dadyAdabhItiM sahasA damAta sahasA mahAtmA // 43 // nirIkSya WWW isa prakAra kahate hue, apanI zaraNameM Aye saMsArAnala - saMtapta ziSyako mahAtmA guru karuNAmayI dRSTi se dekhakara sahasA abhaya pradAna kare / vidvAnsa tasmA upasattimIyuSe mumukSave sAdhu yathoktakAriNe / prazAntacittAya zamAnvitAya mA 28 tatvopadezaM kRpayaiva kuryAt // 44 // zaraNAgatikI icchAvAle usa mumukSu, AjJAkArI, zAntacitta, zamadamAdisaMyukta sAdhu ziSyako guru kRpayA [isa prakAra ] tatvopadeza kare zrIgururuvAca bhaiSTa vidvaMstava nAstyapAyaH saMsArasindhostaraNe'styupAyaH 1 http://www.ApniHindi.com

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19 yenaiva yAtA yatayo'sya pAraM tameva mArga tava nirdizAmi ||45 || upadeza - vidhi guru - he vidvan ! tU Dare mata, terA nAza nahIM hogA / saMsArasAgara se taranekA upAya hai / jisa mArga se yatijana isake pAra gaye haiM, vahI mArga maiM tujhe dikhAtA hU~ / astyupAyo mahAnkazcitsaMsArabhayanAzanaH / yena tIrkhA bhavAmbhodhiM paramAnandamApsyasi // 46 // saMsArarUpI bhayakA nAza karanevAlA koI eka mahAn upAya hai jisake dvArA tU saMsAra-sAgarako pAra karake paramAnanda prApta karegA / jAyate jJAnamuttamam / vedAntArthavicAreNa tenAtyantikasaMsAraduHkhanAzo bhavatyanu ||47|| vedAnta-vAkyoMke arthakA vicAra karanese uttama jJAna hotA hai, jisase phira saMsAra-duHkhakA Atyantika nAza ho jAtA hai / zraddhAbhaktidhyAnayogAnmumukSo mukte tunvakti sAkSAcchrutergIH / yo vA eteSveva tiSThatyamuSya mokSo'vidyAkalpitAddehabandhAt // 48 // zraddhA, bhakti, dhyAna aura yoga inako bhagavatI zruti mumukSukI mukti sAkSAt hetu batalAtI hai / jo inhIM meM sthita ho jAtA hai 1 usakA avidyAkalpita deha-bandhanase mokSa ho jAtA hai / ajJAnayogAtparamAtmanastava eva saMsRtiH / dhanAtmabandhastata http://www.ApniHindi.com

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viveka-cUDAmaNi tayovivekoditabodhavahi rajJAnakArya pradahetsamUlam // 49 // * tujha paramAtmAkA anAtma-bandhana ajJAnake kAraNa hI hai aura usIse tujhako [janma-maraNarUpa 1 saMsAra prApta huA hai| ataH una ( AtmA aura anAtmA ) ke vivekase utpanna huA bodharUpa agni ajJAnake kAryarUpa saMsArako mUlasahita bhasma kara degaa| prazna-nirUpaNa ziSya uvAca kRpayA zrUyatAM svAminprazno'yaM kriyate mayA / taduttaramahaM zrutvA kRtArthaH syAM bhavanmukhAt // 50 // ziSya-he khAmin ! kRpayA suniye; maiM yaha prazna karatA huuN| isakA uttara Apake zrImukhase sunakara maiM kRtArtha ho jAU~gA / ko nAma bandhaH kathameSa AgataH kathaM pratiSThAsya kathaM vimokSaH / ko'sAvanAtmA paramaH ka AtmA tayovivekaH kathametaducyatAm // 51 // bandhana kyA hai ? yaha kaise huA ? isakI sthiti kaise hai ! aura isase mokSa kaise mila sakatA hai ? anAtmA kyA hai ? paramAtmA kise kahate haiM ? aura unakA viveka kaise hotA hai ? kRpayA yaha saba kahiye / / http://www.Apnihindi.com

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21 ziSya-prazaMsA zrIgururuvAca sva-prayalakI pradhAnatA dhanyo'si kRtakRtyo'si pAvitaM te kulaM tvayA / yadavidyAbandhamuktyA brahmIbhavitumicchasi // 52 // guru- tU dhanya hai, kRtakRtya hai, terA kula tujhase pavitra ho gayA, kyoMki tU avidyArUpI bandhanase chUTakara brahmabhAvako prApta honA cAhatA hai / sva-prayatnakI pradhAnatA RNamocana kartAraH pituH santi sutAdayaH / bandhamocanakartA tu svasmAdanyo na kazcana // 53 // pitAke RNako cukAnevAle to putrAdi bhI hote haiM, parantu bhavabandhanase chur3AnevAlA apanese bhinna aura koI nahIM hai / mastakanyastabhArAderduHkhamanyairnivAryate 1 kSudAdikRtaduHkhaM tu vinA svena na kenacit // 54 // [jaise ] zirapara rakhe hue bojhekA duHkha aura bhI dUra kara sakate haiM, parantu bhUkha-pyAsa AdikA duHkha apane sivA aura koI nahIM miTA sakatA / pathyamauSadhasevA ca kriyate yena rogiNA / ArogyasiddhirdRSTAsya nAnyAnuSThitakarmaNA // 55 // athavA jaise jo rogI pathya aura auSadhakA sevana karatA hai http://www.ApniHindi.com

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vivekacUDAmaNi usIko Arogya-siddhi hotI dekhI jAtI hai, kisI aurake dvArA kiye hue koMse koI nIroga nahIM hotA / vastusvarUpaM sphuTabodhacakSuSA svenaiva vedyaM nanu paNDitena / candravarUpaM nijacakSuSeva jJAtavyamanyairavagamyate kim // 56 // [ vaise hI ] vivekI puruSako vastukA svarUpa bhI svayaM apane jJAna-netroMse hI jAnanA cAhiye, [ kisI anyake dvArA nahIM ] / candramAkA svarUpa apane hI netroM se dekhA jAtA hai, dUsaroMke dvArA kyA jAnA jA sakatA hai ? avidyAkAmakarmAdipAzabandhaM vimocitum / kaH zaknuyAdvinAtmAnaM kalpakoTizatairapi // 57 / / avidyA, kAmanA aura karmAdike jAlake bandhanoMko sau karor3a kalpoMmeM bhI apane sivA aura kauna khola sakatA hai ? AtmajJAnakA mahattva na yogena na sAMkhyena karmaNA no na vidyyaa| brahmAtmaikatvabodhena mokSaH siddhathati nAnyathA // 58 // mokSa na yogase siddha hotA hai, aura na sAMkhyase, na karmase aura na vidyAse / vaha kevala brahmAtmaikya-bodha ( brahma aura AtmAkI ekatAke jJAna ) se hI hotA hai, aura kisI prakAra nhiiN| vINAyA rUpamaundarya tantrIvAdanasauSThavam / prajArajanamAtraM tana sAmrAjyAya kalpate // 59 // http://www.Apnihindi.com

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AtmajJAnakA mahatva vAgvaikharI zabdajharI zAstravyAkhyAnakauzalam / vaiduSyaM viduSAM tadvadbhuktaye na tu muktaye // 60 // jisa prakAra vINAkA rUpa-lAvaNya tathA tantrIko bajAnekA sundara DhaMga manuSyoMke manoraJjanakA hI kAraNa hotA hai, usase kucha sAmrAjyakI prApti nahIM ho jAtI; usI prakAra vidvAnoMkI vANIkI kuzalatA, zabdoMkI dhArAvAhikatA, zAstra-vyAkhyAnakI kuzalatA aura vidvattA bhogahIkA kAraNa ho sakatI haiM, mokSakA nhiiN| avijJAte pare tattve zAstrAdhItistu niSphalA / vijJAte'pi pare tatve zAstrAdhItistu niSphalA // 6 // paramatattvako yadi na jAnA to zAstrAdhyayana niSphala ( vyartha) hI hai, aura yadi paramatattvako jAna liyA to bhI zAstrAdhyayana niSphala ( anAvazyaka ) hI hai| zabdajAlaM mahAraNyaM cittabhramaNakAraNam / ataH prayatnAjjJAtavyaM tatvajJAttattvamAtmanaH // 62 // zabdajAla to cittako bhaTakAnevAlA eka mahAn vana hai, isaliye kinhIM tattvajJAnI mahAtmAse prayatnapUrvaka Atmatattvako jAnanA caahiye| ajJAnasarpadaSTasya brahmajJAnauSadhaM vinA / kimu vedaizca zAstraizca kimu mantraiH kimoSadhaiH // 63 // ajJAnarUpI sarpase DaeNse hueko brahmajJAnarUpI oSadhike binA vedase, zAstrase, mantrase aura auSadhase kyA lAbha ? http://www.Apnihindi.com

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viveka-cUDAmaNi 24 aparokSAnubhavakI AvazyakatA na gacchati vinA pAnaM vyAdhirauSadhazabdataH / brahmazabdairna mucyate // 64 // vinAparokSAnubhava auSadhako binA piye kevala auSadha-zabda ke uccAraNamAtra se roga nahIM jAtA, isI prakAra aparokSAnubhavake binA kevala 'maiM brahma hU~' aisA kahane se koI mukta nahIM ho sakatA / akRtvA dRzyavilayamajJAtvA tattvamAtmanaH / bAhyazabdaiH kuto muktiruktimAtraphalairnRNAm // 65 // binA dRzya-prapaJcakA vilaya kiye aura Atmatattvako jAne kevala bAhya zabdoMse, jinakA phala kevala uccAraNamAtra hI hai, manuSyoMkI mukti kaise ho sakatI hai ?ndi.com zatrusaMhAramagatvAkhilabhUzriyam / akRtvA rAjAhamiti zabdAbho rAjA bhavitumarhati // 66 // binA zatruoMkA vadha kiye aura binA sampUrNa pRthivImaNDalakA aizvarya prApta kiye, "maiM rAjA hU~' -- aisA kahanese hI koI rAjA nahIM ho jAtA / AptoktiM khananaM tathoparizilA dyutkarSaNaM svIkRtiM nikSepaH samapekSate na hi bahiH zabdastu nirgacchati / tadvad brahmavidopadezamanana dhyAnAdibhirlabhyate mAyAkAryatirohitaM svamamalaM tattvaM na duryuktimiH || 67 // [ pRthivI meM gar3e hue dhanako prApta karane ke liye jaise ] prathama kisI vizvasanIya puruSake kathanakI, aura phira pRthivIko khodane, kaMkar3a http://www.ApniHindi.com

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25 prazna- vicAra patthara Adiko haTAne tathA [ prApta hue dhanako ] svIkAra karanekI AvazyakatA hotI hai-- korI bAtoMse vaha bAhara nahIM nikalatA, usI prakAra samasta mAyika-prapaJcase zUnya nirmala Atmatattva bhI brahmavit guruke upadeza tathA usake manana aura nididhyAsanAdise hI prApta hotA hai, thothI bAtoMse nahIM / tasmAtsarvaprayatnena bhavabandhavimuktaye / svaireva yatnaH kartavyo rogAdAviva paNDitaiH // 68 // isaliye roga Adike samAna bhava-bandhakI nivRtti ke liye vidvAnko apanI sampUrNa zakti lagAkara svayaM hI prayatna karanA cAhiye / www.AD prazna vicArai.com yastvayAdya kRtaH prazno varIyAnchAstravinmataH / sUtraprAyo nigUDhArtho jJAtavyazca mumukSumiH ||69 || tUne Aja jo prazna kiyA hai, zAstrajJajana usako bahuta zreSTha mAnate haiM / vaha prAyaH sUtrarUpa ( saMkSipta ) hai, to bhI gambhIra arthayukta aura mumukSuoMke jAnaneyogya hai / vidvanyanmayA samudIryate / bhavabandhAdvimokSyase // 70 // vidvan ! jo maiM kahatA hU~, sAvadhAna hokara suna; usako zRNuSvAvahito tadetacchravaNAtsadyo sunane se tU zIghra hI bhavabandhanase chUTa jAyagA / mokSasya hetuH prathamo nigadyate vairAgyamatyantamanityavastuSu http://www.ApniHindi.com 1

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viveka-cUDAmaNi tataH zamazcApi damastitikSA nyAsaH prasaktAkhilakarmaNAM bhRzam // 71 // tataH zrutistanmananaM satattva ___dhyAnaM ciraM nityanirantaraM muneH| tato'vikalpaM parametya vidvA nihaiva nirvANasukhaM samRcchati // 72 // mokSakA prathama hetu anitya vastuoMmeM atyanta vairAgya honA kahA hai, tadanantara zama, dama, titikSA aura sampUrNa Asaktiyukta karmoMkA sarvathA tyAga hai| taduparAnta muniko zravaNa, manana aura cirakAlataka nitya-nirantara AtmatattvakA dhyAna karanA caahiye| taba vaha vidvAn parama nirvikalpAvasthAko prApta hokara nirvANagoan qarai ApniHindi.com yadboddhavyaM tavedAnImAtmAnAtmavivecanam / taducyate mayA samyak zrutvAtmanyavadhAraya // 73 // jo AtmAnAtmaviveka aba tujhe jAnanA cAhiye vaha maiM samajhAtA hU~, tU use bhalIbhA~ti sunakara apane cittameM sthira kara / sthUla zarIrakA varNana majAsthimedaHpalaraktacarma vagAhvayairdhAtubhiremiranvitam / pAdoruvakSobhujapRSThamastaka rajairupAGgarupayuktametat // 74 // ahaMmameti prathitaM zarIraM mohAspadaM sthUlamitIryate budhaiH / http://www.Apnihindi.com

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27 sthUla zarIrakA varNana majjA, asthi, meda, mAMsa, rakta, carma aura tvacA - ina sAta dhAtuoMse bane hue tathA caraNa, jaMghA, vakSaHsthala (chAtI), bhujA, pITha aura mastaka Adi aGgopAGgoMse yukta, 'maiM aura merA' rUpase prasiddha isa mohake AzrayarUpa dehako vidvAn loga 'sthUla zarIra' kahate haiM / nabhonabhasvaddahanAmbubhUmayaH parasparAMzairmilitAni sUkSmANi bhUtAni bhavanti tAni // 75 // bhUtvA sthUlAni ca sthUlazarIrahetavaH / mAtrAstadIyA viSayA bhavanti WWW zabdAdayaH paJca sukhAya bhoktuH // 76 // AkAza, vAyu, teja, jala aura pRthivI ye sUkSma bhUta haiM / inake aMza paraspara milanese sthUla hokara sthUla zarIra ke hetu hote haiM aura inhIMkI tanmAtrAe~ bhoktA jIvake bhogarUpa sukhake liye zabdAdi pA~ca viSaya ho jAtI haiM / ya eSu mUDhA viSayeSu baddhA gorupAzena sudurdame / svakarmadUtena javena nItAH // 774/ jo mUDha ina viSayoMmeM rAgarUpI sudRDha evaM vistRta bandhana se ba~dha jAte haiM, ve apane karmarUpI bhUtake dvArA vegase prerita hokara aneka uttamAdhama yoniyoMmeM Ate-jAte haiM / AyAnti niryAntyadha UrdhvamuccaiH http://www.ApniHindi.com

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viveka-sAmaNi viSaya-nindA zabdAdimiH paJcabhireva paJca paJcatvamApuH svaguNena baddhAH / kuraGgamAtaGgapataGgamIna bhRGgA naraH paJcabhirazcitaH kim // 8 // apane-apane svabhAvake anusAra zabdAdi pA~ca viSayoMmeMse kevala eka-ekase baMdhe hue hariNa, hAthI, pataGga, machalI aura bhauMre mRtyuko prApta hote haiM, phira ina pA~coMse jakar3A huA manuSya kaise baca sakatA hai ? doSeNa tIvo viSayaH kRSNasarpaviSAdapi / viSaM nihanti bhoktAraM draSTAraM cakSuSApyayam // 79 // doSameM viSaya kAle sarpake viSase bhI adhika tIvra hai, kyoMki viSa to khAnevAleko hI mAratA hai, parantu viSaya to A~khase dekhanevAleko bhI nahIM chodd'te| viSayAzAmahApAzAdyo vimuktaH sudustyajAt / sa eva kalpate muktyai nAnyaH SaTzAstravedyapi // 8 // jo viSayoMkI AzArUpa kaThina bandhanase chUTA huA hai vahI mokSakA bhAgI hotA hai aura koI nahIM; cAhe vaha chahoM darzanoMkA jhAtA kyoM na ho| ApAtavairAgyavato mumukSun bhavAbdhipAraM pratiyAtumudyatAn / http://www.Apnihindi.com

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viyala . viSaya-nindA AzAgraho majayate'ntarAle vigRhya kaNThe vinivartya vegAt // 8 // saMsAra-sAgarako pAra karaneke liye udyata hue kSaNika vairAgyavAle mumukSuoMko AzArUpI grAha ati vegase bIcameM hI rokakara galA pakar3akara Dubo detA hai| viSayAkhyagraho yena suviraktyasinA hataH / sa gacchati bhavAmbhodheH pAraM pratyUhavarjitaH // 82 // jisane vairAgyarUpI khaDgase viSayaiSaNArUpI grAhako mAra diyA hai vahI nirvighna saMsAra-samudrake usa pAra jA sakatA hai| viSamaviSayamArgargacchato'nacchabuddheH pratipadamabhiyAto mRtyurapyeSa viddhi / hitasujanagurUktyA gacchataH svasya yuktyA prabhavati phalasiddhiH satyamityeva viddhi // 83 // viSayarUpI viSama mArgameM calanevAle malinabuddhiko pada-padapara mRtyu AtI hai-aisA jaano| aura yaha bhI bilkula ThIka samajho ki hitaiSI, sajjana athavA guruke kathanAnusAra apanI yuktise calanevAleko phala-siddhi ho hI jAtI hai| mokSasya kAGkSA yadi vai tavAsti tyajAtidUrAdviSayAn viSaM yathA / pIyUSavattoSadayAkSamAva prazAntidAntIbheja nityamAdarAt / / 84 // . . yadi tujhe mokSakI icchA hai to viSayoMko viSake samAna dUrahIse tyAga de| aura santoSa, dayA, kSamA, saralatA, zama aura damakA amRtake samAna- nitya AdarapUrvaka sevana kara / http://www.Apnihindi.com

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viveka-cUDAmaNi dehAsaktikI nindA anukSaNaM yatparihRtya kRtyamanAdyavidyAkRtabandhamokSaNam / 30 dehaH parArtho'yamamuSya poSaNe yaH saJjate sa svamanena hanti // 85 // jo anAdi avidyAkRta bandhanako chur3AnArUpa apanA karttavya tyAgakara pratikSaNa isa parArtha ( anyake bhogyarUpa ) dehake poSaNameM hI lagA rahatA hai vaha [ apanI isa pravRttise ] svayaM apanA ghAta karatA hai / zarIrapoSaNArthI san ya AtmAnaM didRkSati | grAhaM dArudhiyA dhRtvA nadIM tartu sa icchati // 86 // jo zarIrapoSaNa meM lagA rahakara Atmatattvako dekhanA cAhatA hai vaha mAno kASThau-buddhise grAhako pakar3akara nadI pAra karanA cAhatA hai / moha eva mahAmRtyurmumukSorvapurAdiSu / moho vinirjito yena sa muktipadamarhati // 87 // zarIrAdimeM moha rakhanA hI mumukSukI bar3I bhArI mauta hai; jisane mohako jItA hai vahI muktipadakA adhikArI hai / mohaM jahi mahAmRtyuM dehadArasutAdiSu / yaM jitvA munayo yAnti tadviSNoH paramaM padam // 88 // deha, strI aura putrAdimeM moharUpa mahAmRtyuko chor3a; jisako jItakara munijana bhagavAn ke usa paramapadako prApta hote haiM / http://www.ApniHindi.com

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31 sthUla zarIra tvaSyAMsarudhira snAyu medomaJjAsthi saMkulam pUrNa mUtrapurISAbhyAM sthUlaM nindyamidaM vapuH // 89 // 1 meda, majjA aura sthUla deha ati sthUla zarIra tvacA, mAMsa, rakta, snAyu (nasa), asthiyoMkA samUha tathA mala-mUtra se bharA huA yaha nindanIya hai / paJcIkRtebhyo bhUtebhyaH sthUlebhyaH pUrvakarmaNA / samutpannamidaM sthUlaM bhogAyatanamAtmanaH / avasthA jAgarastasya sthUlArthAnubhavo yataH // 90 // pacIkRta sthUla bhUtoMse pUrva- karmAnusAra utpanna huA yaha zarIra AtmAkA sthUla bhogAyatana hai; isakI [ pratItikI ] avasthA jAgrat hai, jisameM ki sthUla padArthoMkA anubhava hotA hai / bAhyendriyaiH sthUlapadArtha sevAM srakcandana stryAdivicitrarUpAm / karoti jIvaH svayametadAtmanA tasmAtprazastirva puSo'sya jAgare // 91 // isase tAdAtmyako prApta hokara hI jIva mAlA, candana tathA strI Adi nAnA prakArake sthUla padArthoMko bAhyendriyoMse sevana karatA hai isaliye jAgrat-avasthA meM isa ( sthUla ) dehakI pradhAnatA hai / sarvo'pi bAhyasaMsAraH puruSasya yadAzrayaH / biddhi dehamidaM sthUlaM gRhavadgRhamedhinaH // 92 // http://www.ApniHindi.com

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32 viveka yUgamaNi jisake Azrayase jIvako sampUrNa bAhya jagat pratIta hotA hai, gRhasthake gharake tulya use hI sthUla deha jaano| sthUlasya sambhavajarAmaraNAni dharmAH sthaulyAdayo bahuvidhAH shishutaadyvsthaaH| varNAzramAdiniyamA bahudhA yamAH syuH pUjAvamAnabahumAnamukhA vizeSAH // 93 // sthUla dehake hI janma, jarA, maraNa tathA sthUlatA Adi dharma haiM, bAlakapana Adi nAnA prakArakI avasthAe~ haiM; varNAzramAdike nimittase aneka prakArake niyama aura yama haiM; tathA isIkI pUjA, mAna, apamAna Adi vizeSatAe~ haiN| www. daza indriyA~ . com buddhIndriyANi zravaNaM tvagakSi ghrANaM ca jihvA viSayAvabodhanAt / vAkpANipAdaM gudamapyupasthaH karmendriyANi pravaNena karmasu // 94 // zravaNa, tvacA, netra, ghrANa aura jihvA-ye pA~ca jJAnendriyA~ haiM, kyoMki inase viSayakA jJAna hotA hai; tathA vAk, pANi, pAda, gudA aura upastha-ye karmendriyA~ haiM, kyoMki inakA karmokI ora jhukAva hotA hai| antaHkaraNacatuSTaya nigadyate'ntaHkaraNaM manodhI rahaMkRticittamiti khavRttimiH / http://www.Apnihindi.com

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sUkSma zarIra manastu saGkalpavikalpanAdimi buddhiH padArthAdhyavasAyadharmataH // 15 // atrAbhimAnAdahamityahaGkutiH svArthAnusandhAnaguNena cittam // 96 // apanI vRttiyoMke kAraNa antaHkaraNa mana, buddhi, citta aura ahaGkAra [ ina cAra nAmoMse ] kahA jAtA hai| saGkalpa-vikalpake kAraNa mana, padArthakA nizcaya karaneke kAraNa buddhi, 'ahaM-ahaM! ( maiM-maiM ) aisA abhimAna karanese ahaGkAra aura apanA iSTa-cintanake kAraNa yaha citta kahalAtA hai| paJcaprANa prANApAnavyAnodAnasamAnA bhavatyasau prANaH / svayameva vRttibhedaadvikRtimedaatsuvrnnslilaadivt||17|| apane vikAroMke kAraNa suvarNa aura jala Adike samAna svayaM prANa hI vRttibhedase prANa, apAna, vyAna, udAna aura samAna-ina pA~ca nAmoMvAlA hotA hai| . sUkSma zarIra vAgAdipazca zravaNAdipazca prANAdipazcAbhramukhAni pazca / buddhathAdyavidyApi ca kAmakarmaNI puryaSTakaM sUkSmazarIramAhuH // 98 // vAgAdi pA~ca karmendriyA~, zravaNAdi pA~ca jJAnendriyoM, prANAdi pA~ca prANa, AkAzAdi pA~ca bhUta, buddhi Adi antaHkaraNa http://www.Apnihindi.com

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35 viveka-cUDAmaNi catuSTaya, avidyA tathA kAma aura karma yaha puryaSTaka athavA sUkSma zarIra kahalAtA hai| idaM zarIraM zRNu sUkSmasaMjJitaM liGgaM tvapaJcIkRtabhUtasambhavam / savAsanaM karmaphalAnubhAvakaM ___ svAjJAnato'nAdirupAdhirAtmanaH // 19 // yaha sUkSma athavA liGgazarIra apaJcIkRta bhUtoMse utpanna huA hai| yaha vAsanAyukta hokara karmaphaloMkA anubhava karAnevAlA hai / aura khasvarUpakA jJAna na honeke kAraNa AtmAkI anAdi upAdhi hai / svamo bhavatyasya vimaktyavasthA ___ww svamAtrazeSeNa vibhAti yatra / svapne tu buddhiH svayameva jAgrat kAlInanAnAvidhavAsanAmiH kAdibhAvaM pratipadya rAjate yatra svayaMjyotirayaM parAtmA // 10 // khapna isakI abhivyaktikI avasthA hai, jahA~ yaha svayaM hI bacA huA bhAsatA hai / khamameM, jahA~ yaha svayaMprakAza parAtmA zuddha cetana hI [ bhinna-bhinna padArthoke rUpameM ] bhAsatA hai, buddhi jAmatkAlIna nAnA prakArakI vAsanAoMse, kartA Adi bhAvoMko prApta hokara svayaM hI pratIta hone lagatI hai| dhImAtrakopAdhirazeSasAkSI na lipyate ttkRtkrmleshaiH| http://www.Apnihindi.com

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prANake dharma yasAdasaGgastata eva karmami ne lipyate kizcidupAdhinA kRtaiH // 101 // buddhi hI jisakI upAdhi hai aisA vaha sarvasAkSI usa (buddhi ) ke kiye hue koMse tanika bhI lipta nahIM hotA; kyoMki vaha asaMga hai / ataH upAdhikRta karmoMse tanika bhI lipta nahIM ho sktaa| sarvavyApRtikaraNaM liGgamidaM sthAccidAtmanaH puNsH| vAsyAdikamiva tkssnnstenaivaatmaabhvtysnggo'ym||102|| yaha liGgadeha cidAtmA puruSake sampUrNa vyApAroMkA karaNa hai, jisa prakAra bar3haIkA basUlA hotA hai / isIliye yaha AtmA asaGga hai| andhatvamandatvapaTutvadharmAH hal.com sauguNyavaiguNyavazAddhi cakSuSaH / bAdhiryamUkatvamukhAstathaiva zrotrAdidharmA na tu vetturAtmanaH // 103 // netroMke sadoSa athavA nirdoSa honese prApta hue andhApana, dhuMdhalApana athavA spaSTa dekhanA Adi netroMke hI dharma haiM; isI prakAra bahirApana, DgApana Adi bhI zrotrAdike hI dharma haiM; sarvasAkSI AtmAke nhiiN| prANake dharma ucchvAsaniHzvAsavijRmmaNakSut praspandanAdyutkramaNAdikAH kriyaaH| http://www.Apnihindi.com

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viveka-cUDAmaNi prANAdikarmANi vadanti tajjJAH prANasya dharmAvazanApipAse // 104 // zvAsa-prazvAsa, jamuhAI, chIMka, kA~panA aura uchalanA Adi kriyAoMko tattvajJa prANAdikA dharma batalAte haiM tathA kSudhA-pipAsA bhI prANahIke dharma haiN| ahaMkAra antaHkaraNameteSu cakSurAdiSu varmaNi / ahamityabhimAnena tiSThatyAbhAsatejasA // 105 // - zarIrake aMdara ina cakSu Adi indriyoM (indriyake golakoM) meM cidAbhAsake tejase vyApta huA antaHkaraNa maiMpana' kA abhimAna karatA huA sthira rahatA hai| ahaGkAraH sa vijJeyaH kartA bhoktAbhimAnyayam / sattvAdiguNayogena cAvasthAtrayamaznute // 106 // isIko ahaGkAra jAnanA cAhiye / yahI kartA, bhoktA tathA maiMpanakA abhimAna karanevAlA hai aura yahI sattva Adi guNoMke yogase tInoM avasthAoMko prApta hotA hai| viSayANAmAnukUlye sukhI duHkhI viparyaye / sukhaM duHkhaM ca taddharmaH sadAnandasya nAtmanaH // 107 // viSayoMkI anukUlatAse yaha sukhI aura pratikUlatAse dukhI hotA hai / sukha aura duHkha isa ahaGkArake hI dharma haiM, nityAnandakharUpa AtmAke nhiiN| http://www.Apnihindi.com

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37 mAyA- nirUpaNa premakI AtmArthatA AtmArthatvena hi preyAn viSayo na svataH priyaH / svata eva hi sarveSAmAtmA priyatamo yataH // 108 // viSaya svataH priya nahIM hote, kintu AtmA ke liye hI priya hote haiM, kyoMki svataH priyatama to sabako AtmA hI hai / tata AtmA sadAnando nAsya duHkhaM kadAcana / yatsuSuptau nirviSaya AtmAnando'nubhUyate / zrutiH pratyakSamaitihyamanumAnaM ca jAgrati // 109 // isaliye AtmA sadA AnandasvarUpa hai, isameM duHkha kabhI nahIM hai / tabhI suSupti meM viSayoMkA abhAva rahate hue bhI AtmAnandakA anubhava hotA hai / isa viSaya meM zruti, pratyakSa, aitihya ( itihAsa ) aura anumAna pramANa jAgrat ( maujUda ) haiM / mAyA- nirUpaNa paramezazaktiranAdyavidyA triguNAtmikA parA / sudhiyaiva mAyA avyaktanAmnI kAryAnumeyA yayA jagatsarvamidaM prasUyate // 110 // jo avyakta nAmavAlI triguNAtmikA anAdi avidyA paramezvara kI parA zakti hai, vahI mAyA hai; jisase yaha sArA jagat utpanna huA hai / buddhimAn jana isake kAryase hI isakA anumAna karate haiM / sannApyasannApyubhayAtmikA no mitrApyabhinnApyubhayAtmikA no / http://www.ApniHindi.com

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viveka-cUDAmaNi sAGgApyanaGgApyubhayAtmikA no ___mahAdbhutAnirvacanIyarUpA // 111 // vaha na sat hai, na asat hai aura na [ sadasat ] ubhayarUpa hai| na bhinna hai; na abhinna hai aura na [bhinnAbhinna ] ubhayarUpa hai| na aGgasahita hai, na aGgarahita hai aura na [ sAGgAnaGga ] ubhayAtmikA hI hai; kintu atyanta adbhuta aura anirvacanIyarUpA (jo kahI na jA sake aisI ) prasiddha hai / zuddhAdvayabrahmavibodhanAzyA sarpabhramo rajjuvivekato yathA / rajastamaH sattvamiti prasiddhA ww guNAstadIyAH prathitaiH svakAryaiH // 112 // rajjuke jJAnase sarpa-bhramake samAna vaha advitIya zuddha brahmake jJAnase hI naSTa honevAlI hai| apane-apane prasiddha kAryoMke kAraNa sattva, raja aura tama-ye usake tIna guNa prasiddha haiM / - rajoguNa vikSepazaktI rajasaH kriyAtmikA . ___ yataH pravRttiH prasRtA purANI / rAgAdayo'syAH prabhavanti nityaM duHkhAdayo ye manaso vikArAH // 113 // kriyArUpA vikSepazakti rajoguNakI hai jisase sanAtanakAlase samasta kriyAe~ hotI AyI haiM aura jisase rAgAdi aura duHkhAdi, jo manake vikAra haiM, sadA utpanna hote haiM / http://www.Apnihindi.com

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tamAguNa kAmaH krodho . lobhadambhAdhasUyA haGkAreNUMmatsarAdhAstu ghorAH / dharmA ete rAjasAH pumpravRtti yasmAdeSA tadrajo bandhahetuH // 114 // kAma, krodha, lobha, dambha, asUyA ( guNoMmeM doSa DhU~r3hanA), abhimAna, IrSyA aura matsara-ye ghora dharma rajoguNake hI haiM / ataH jisake kAraNa jIva koMmeM pravRtta hotA hai vaha rajoguNa hI usake bandhanakA hetu hai| tamoguNa eSAvRtirnAma tamoguNasya ___ww zaktiryayA vastvavabhAsate'nyathA / saiSA nidAnaM puruSasya saMsRte vikSepazaktaH prasarasya hetuH // 115 // jisake kAraNa vastu kucha-kI-kucha pratIta hone lagatI hai vaha tamoguNakI AvaraNazakti hai / yahI puruSake ( janma-maraNarUpa ) saMsArakA AdikAraNa hai aura yahI vikSepazaktike prasArakA bhI hetu hai| prajJAvAnapi paNDito'pi caturo'pyatyantasUkSmArthaka vyAlIDhastamasA na vetti bahudhA sambodhito'pi sphuTam / bhrAntyAropitameva sAdhu kalayatyAlambate tadguNAn hantAsau prabalA durantatamasaH shktimhtyaavRtiH||116|| tamase grasta huA puruSa ati buddhimAn, vidvAn, catura aura zAstrake atyanta sUkSma arthoMko dekhanevAlA bhI ho to bhI vaha nAnA http://www.Apnihindi.com

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viveka-cUDAmaNi prakAra samajhAnese bhI acchI taraha nahIM samajhatA; vaha bhramase Aropita kiye hue padArthoMko hI satya samajhatA hai aura unhIM ke guNoMkA Azraya letA hai / aho ! duranta tamoguNakI yaha mahatI AvaraNazakti bar3I hI prabala hai / 1 abhAvanA vA viparItabhAvanAvipratipattirasyAH / sambhAvanA saMsargayuktaM na vimuJcati dhruvaM vikSepazaktiH kSapayatyajasram // 117 // isa AvaraNazaktike saMsargase yukta puruSako abhAvanA, viparIta bhAvanA, asambhAvanA aura vipratipatti - ye tamoguNakI zaktiyA~ nahIM chor3atI aura vikSepazakti bhI use nirantara DAvA~Dola hI rakhatI hai / * ajJAnamAlasyajaDatvanidrA pramAdamUDhatvamukhAstamoguNAH etaiH prayukto na hi vetti kiJcibhidrAluvatstambhavadeva 40 1 tiSThati // 118 // ajJAna, Alasya, jaDatA, nidrA, pramAda, mUDhatA Adi tamake guNa haiM / inase yukta huA puruSa kucha nahIM samajhatA; vaha nidrAlu yA stambhake samAna [ jaDavat ] rahatA hai / http://www.ApniHindi.com * 'brahma nahIM hai ' jisase aisA jJAna ho vaha 'abhAvanA' kahalAtI hai / 'maiM zarIra hU~' yaha 'viparItabhAvanA' hai / kisIke honemeM sandeha 'asambhAvanA' hai aura 'hai yA nahIM' isa tarahake saMzayako 'vipratipatti' kahate haiM / 'prapaJcakA vyavahAra' hI mAyAkI 'vikSepazakti' hai /

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sattvaguNa sattvaguNa sattvaM vizuddhaM jalavattathApi tAbhyAM militvAsaraNAya kalpate / yatrAtmavimbaH prativimbitaH san prakAzayatyaka ivAkhilaM jaDam // 119 / / sattvaguNa jalake samAna zuddha hai, tathApi raja aura tamase milanepara vaha bhI puruSake saMsAra-bandhanakA kAraNa hotA hai| isameM pratibimbita hokara Atmabimba sUryake samAna samasta jaDa padArthoMko prakAzita karatA hai| mizrasya sattvasya bhavanti * dharmA www. stvamAnitAdyA niyamA ymaayaaH| zraddhA ca bhaktizca mumukSutA ca daivI ca sampattirasanivRttiH // 120 // amAnitva Adi, yama-niyamAdi, zraddhA, bhakti, mumukSutA, daivI-sampatti tathA asatkA tyAga-ye mizra sattvaguNake dharma haiN| vizuddhasattvasya guNAH prasAdaH / khAtmAnubhUtiH paramA prazAntiH / tRptiH praharSaH paramAtmaniSThA yayA sadAnandarasaM samRcchati / 121 // prasannatA, AtmAnubhava, paramazAnti, tRpti, Atyantika Ananda aura paramAtmAmeM sthiti-ye vizuddha sattvaguNake dharma haiM, jinase mumukSu nityAnandarasako prApta karatA hai| http://www.Apnihindi.com

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viveka-cUDAmaNi kAraNa-zarIra tatkAraNaM nAma zarIramAtmanaH / vibhaktayavasthA pralInasarvendriyabuddhivRttiH avyaktametattriguNairniruktaM suSuptiretasya // 122 // isa prakAra tInoM guNoMke nirUpaNase yaha avyaktakA varNana huA / yahI AtmAkA kAraNa zarIra hai / isakI abhivyaktikI avasthA suSupti hai, jisameM buddhikI sampUrNa vRttiyA~ lIna ho jAtI haiM / sarva prakArapramitiprazAntiwww.rbIjAtmanAvasthitireva suSuptiretasya kila pratItiH buddheH / kicana veIti jagatprasiddheH // 123 // jahA~ saba prakArakI pramA ( jJAna ) zAnta ho jAtI hai aura buddhi bIjarUpase hI sthira rahatI hai, vaha suSupti avasthA hai / isakI pratIti 'maiM kucha nahIM jAnatA ' - aisI loka - prasiddha uktise hotI hai / anAtma-nirUpaNa dehendriyaprANamano'hamAdayaH 42 sarve vikArA viSayAH sukhAdayaH / vyomAdibhUtAnyakhilaM ca vizvamavyaktaparyantamidaM http://www.ApniHindi.com nAtmA // 124 //

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Atma-nirUpaNa deha, indriya, prANa, mana aura ahaGkAra Adi sAre vikAra, sukhAdi sampUrNa viSaya, AkAzAdi bhUta aura avyaktaparyanta nikhila vizva - sabhI anAtmA haiM / 43 mAyA mAyAkArya sarva mahadAdi dehaparyantam / asadidamanAtmakaM tvaM viddhi marumarIcikAkalpam // 125 // mAyA aura mahattattva se lekara dehaparyanta mAyAke sampUrNa kAryoMko tU marumarIcikA samAna asat aura anAtmaka jAna / Atma-nirUpaNa atha te sampravakSyAmi svarUpaM paramAtmanaH / yadvijJAya naro bandhAnmuktaH kaivalyamaznute // 126 // aba maiM tujhe paramAtmAkA svarUpa batAtA hU~ jise jAnakara bandhanase chUTakara kaivalyapada prApta karatA hai / manuSya asti kazcita svayaM nityamahaM pratyayalambanaH / avasthAtrayasAkSI sanpaJcakozavilakSaNaH // 127 // ahaM pratyayakA AdhAra koI svayaM nitya padArtha hai, jo tInoM avasthAoM kA sAkSI hokara bhI paJcakozAtIta hai / yo vijAnAti sakalaM jAgratsvamasuSuptiSu / buddhitadvRttisadbhAvamabhAvamahamityayam // 128 // jo jAgrata, svapna aura suSupti - tInoM avasthAoM meM buddhi aura usakI vRttiyoMke hone aura na honeko 'ahaMbhAva ' se sthita huA jAtA hai| http://www.ApniHindi.com

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vivekacUDAmaNi pazyati kazcana / yaM cetayatyayam // 129 // yaH pazyati svayaM sarva yaM na yazcetayati buddhayAdi na tu jo svayaM sabako dekhatA hai; kintu jisako koI nahIM dekha sakatA / jo buddhi Adiko prakAzita karatA hai; kintu jise buddhi Adi prakAzita nahIM kara sakate / yena vizvamidaM vyAsaM yanna vyApnoti kizcana / AbhArUpamidaM sarva yaM bhAntamanubhAtyayam // 130 // jisane sampUrNa vizvako vyApta kiyA huA hai; kintu jise koI vyApta nahIM kara sakatA tathA jisake bhAsanepara yaha AbhAsarUpa sArA jagat bhAsita ho rahA hai / yasya Www. H sannidhimAtreNa dehendriyamanodhiyaH / viSayeSu svakIyeSu vartante preritA iva // 131 // jisakI sannidhimAtrase deha, indriya, mana aura buddhi prerita hue-se apane-apane viSayoMmeM bartate haiM / ahaGkArAdidehAntA viSayAzca sukhAdayaH / nityabodhasvarUpiNA // 132 // vedyante ghaTavadyena ahaMkAra se lekara dehaparyanta aura sukha Adi samasta viSaya jisa nityajJAnasvarUpake dvArA ghaTake samAna jAne jAte haiM / eSo'ntarAtmA puruSaH purANo sadaikarUpaH nirantarAkhaNDasukhAnubhUtiH / pratibodhamAtro yeneSitA vAgasavazcaranti // 133 // http://www.ApniHindi.com

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Atma-nirUpaNa ___ yahI nitya akhaNDAnandAnubhavarUpa antarAtmA purANapuruSa hai jo sadA ekarUpa aura bodhamAtra hai tathA jisakI preraNAse vAgAdi indriyA~ aura prANa calate haiN| atraiva sattvAtmani dhIguhAyA mavyAkRtAkAza uruprkaashH| AkAza uccai ravivatprakAzate svatejasA vizvamidaM prakAzayan // 134 // isa sattvAtmA arthAt buddhirUpa guhAmeM sthita avyaktAkAzake bhItara eka paramaprakAzamaya AkAza sUryake samAna apane tejase isa sampUrNa jagatko dedIpyamAna karatA huA bar3I tIvratAse prakAzamAna ho rahA hai| Hndi.com jJAtA mano'hakRtivikriyANAM dehendriyaprANakRtakriyANAm / ayo'gnivattAnanuvartamAno na ceSTate no vikaroti kizcana // 135 / vaha mana aura ahaMkArarUpa vikAroMkA tathA deha, indriya aura prANoMkI kriyAoMkA jJAtA hai / tathA tapAye hue lohapiNDake samAna unakA anuvartana karatA huA bhI na kucha ceSTA karatA hai aura na vikArako hI prApta hotA hai| na jAyate no mriyate na vardhate nakSIyate no vikaroti nityaH / vilIyamAne'pi vapuSyamuSmin na lIyate kumma ivAmbaraM svayam // 136 // http://www.Apnihindi.com

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viveka-cUDAmaNi vaha na janmatA hai, na maratA hai, na bar3hatA hai, na ghaTatA hai aura na vikArako prApta hotA hai / vaha nitya hai aura isa zarIra ke lIna honepara bhI ghaTake TUTanepara ghaTAkAzake samAna lIna nahIM hotA / prakRtivikRtibhinnaH sadasadidamazeSaM vilasati paramAtmA jAgradAdiSvavasthA zuddhabodhasvabhAvaH bhAsayanirvizeSaH / svahamahamiti sAkSAta sAkSirUpeNa buddheH // 137 // prakRti aura usake vikAroMse bhinna, zuddha jJAnasvarUpa, vaha nirvizeSa paramAtmA sat-asat sabako prakAzita karatA huA jAgrat Adi avasthAoM meM ahaMbhAva se sphurita hotA huA buddhike sAkSIrUpase sAkSAt virAjamAna hai indi. com niyamitamanasA tvaM svamAtmAnamAtmanyayamahamiti sAkSAdviddhi buddhiprasAdAt / janimaraNataraGgApAra saMsArasindhuM pratara bhava kRtArtho brahmarUpeNa saMsthaH // 138 // tU isa AtmAko saMyatacitta hokara buddhike prasanna hone para "yaha maiM hU~' - aisA apane antaHkaraNameM sAkSAt anubhava kara / aura [ isa prakAra ] janma-maraNarUpI taraGgoMvAle isa apAra saMsArasAgarako pAra kara tathA brahmarUpase sthita hokara kRtArtha ho jA / adhyAsa atrAnAtmanyahamiti matirbandha eSo'sya puMsaH prApto'jJAmAjjananamaraNaklezasampAtahetuH | http://www.ApniHindi.com

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abhyAsa yenevAyaM vapuridamasatsatyamityAtmabuddhayA puSyatyukSatyavati viSayaistantubhiH kozakRdvat // 139 // puruSakA anAtmavastuoMmeM 'aham' isa AtmabuddhikA honA hI janma-maraNarUpI klezoMkI prApti karAnevAlA ajJAnase prApta huA bandhana hai; jisake kAraNa yaha jIva isa asat zarIrako satya samajhakara isameM Atmabuddhi ho jAnese tantuoMse rezamake kIr3eke samAna, isakA viSayoMdvArA poSaNa, mArjana aura rakSaNa karatA rahatA hai| atasmiMstabuddhiH prabhavati vimUDhasya tamasA vivekAbhAvAdvai sphurati bhujage rajjudhiSaNA / tato'narthabAto nipatati samAdAturadhikastato yo'sadgrAhaH sa hi bhavati bandhaH zRNu sakhe // 140 // mUr3ha puruSako tamoguNake kAraNa hI anyameM anya-buddhi hotI hai| viveka na honese hI rajjumeM sarpa-buddhi hotI hai, aisI buddhivAleko hI nAnA prakArake anarthokA samUha A gheratA hai; ataH he mitra ! suna, yaha jo asadgrAha ( asatko satya mAnanA ) hai vahI bandhana hai| akhaNDanityAdvayabodhazaktyA - sphurantamAtmAnamanantavaibhavam / samAvRNotyAvRtizaktireSA - tamomayI rAhurivArkavimbam // 141 // akhaNDa, nitya aura advaya bodha-zaktise sphurita hote hue akhaNDezvaryasampanna Atmatattvako yaha tamomayI AvaraNazakti isa prakAra TaiMka letI hai jaise sUryamaNDalako rAhu / http://www.Apnihindi.com

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4 viveka-cUDAmaNi tirobhUte khAtmanyamalataratejovati pumA - nanAtmAnaM mohAdahamiti zarIraMkalayati / tataH kAmakrodhaprabhRtibhiramuMbandhanaguNaiH paraM vikSepAkhyArajasa uruzaktirvyathayati // 142 // ati nirmala tejomaya Atmatattvake tirobhUta ( adRzya ) honepara puruSa anAtmadehako hI mohase maiM hU~' aisA mAnane lagatA hai / taba rajoguNakI vikSepa nAmavAlI ati prabala zakti kAma-krodhAdi apane bandhanakArI guNoMse isako vyathita karane lagatI hai| mahAmohagrAhagrasanagalitAtmAvagamano dhiyo nAnAvasthAH svayamabhinayaMstadguNatayA / apAre saMsAre viSayaviSapUre jalanidhau nimajjyonmajjyAyaM bhramati kumtiHkutsitgtiH||143|| taba yaha nAnA prakArakI nIca gatiyoMvAlA kumati jIva viSayarUpI viSase bhare hue isa apAra saMsAra-samudrameM DUbatA-uchalatA mahAmoharUpa grAhake paMjemeM par3akara AtmajJAnake naSTa ho jAnese buddhike guNoMkA abhimAnI hokara usakI nAnA avasthAoMkA abhinaya ( nATya ) karatA huA bhramatA rahatA hai| bhAnuprabhAsAjanitAbhrapakti __ tirodhAya viz2ambhate yathA / AtmoditAhaphUtirAtmatatvaM tathA tirodhAya vijambhate svayam // 144 // http://www.Apnihindi.com

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bandha-nirUpaNa jisa prakAra sUryake tejase utpanna huI meghamAlA sUryahIko DhaMkakara khayaM phaila jAtI hai usI prakAra AtmAse prakaTa huA ahahAra AtmAko hI AcchAdita karake svayaM sthita ho jAtA hai / AvaraNazakti aura vikSepazakti kavalitadinanAthe durdine sAndramedhe lthayati himajhaJjhAvAyusyo yathaitAn / aviratatamasAtmanyAvRte mUDhabuddhiM kSapayati bahutuHkhaistIvravikSepazaktiH // 145 // jisa prakAra kisI durdinameM (jisa dina A~dhI, megha AdikA vizeSa utpAta ho ) saghana meghoMke dvArA sUryadevake AcchAdita honepara ati bhayaGkara aura ThaMDI-ThaMDI A~dhI sabako khinna kara detI hai, usI prakAra buddhike nirantara tamoguNase AvRta honepara mUDha puruSako vikSepazakti nAnA prakArake duHkhoMse santapta karatI hai| etAbhyAmeva zaktibhyAM bandhaH puMsaH samAgataH / yAbhyAM vimohito dehaM matvAtmAnaM bhramatyayam // 146 // ina donoM ( AvaraNa aura vikSepa ) zaktiyoMse hI puruSako bandhanakI prApti huI hai aura inhIMse mohita hokara yaha dehako bhAtmA mAnakara saMsAra-cakrameM bhramatA rahatA hai / bandha-nirUpaNa bIjaM saMsRtibhUmijasya tu tamo dehAtmadhIrakuro rAgaH pallavamammukarma tu vapuH skandho'savaH zAkhikAH / ni. na... http://www.Apnihindi.com

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viveka dhUDAmaNi agrANIndriyasaMhatizca viSayAH puSpANi duHkhaM phalaM .. nAnAkarmasamudbhavaM bahuvidhaM bhoktAtra jIvaH khagaH // 147 // saMsArarUpI vRkSakA bIja ajJAna hai, dehAtmabuddhi usakA aGkura hai, rAga patte haiM, karma jala hai, zarIra stambha ( tanA ) hai, prANa zAkhAe~ haiM, indriyA~ upazAkhAe~ ( gudde ) haiM, viSaya puSpa haiM aura nAnA prakArake karmose utpanna huA duHkha phala hai tathA jIvarUpI pakSI hI inakA bhoktA hai| ajJAnamUlo'yamanAtmabandho . naisargiko'nAdirananta IritaH / janmApyayavyAdhijarAdiduHkha. www. pravAhapAtaM in janayatyamuSya // 148 // yaha ajJAnajanita anAtmabandhana svAbhAvika tathA anAdi aura ananta kahA gayA hai / yahI jIvake janma, maraNa, vyAdhi aura jarA ( vRddhAvasthA ) Adi duHkhoMkA pravAha utpanna kara detA hai| AtmAnAtmaviveka nAstrairna zastrairanilena vahinA chettuM na zakyo na ca krmkottimiH| vivekavijJAnamahAsinA vinA __dhAtuH prasAdena sitena maJjunA // 149 // yaha bandhana vidhAtAkI vizuddha kRpAse prApta hue viveka-vijJAnarUpa zubhra aura maJjula mahAkhaDgake binA aura kisI ana, zastra, vAyu, agni athavA karor3oM karmakalApoMse bhI nahIM kATA jA sktaa| http://www.Apnihindi.com

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AtmAnAtmaviveka. zrutipramANakamateH - svadharma niSThA tayaivAtmavizuddhirasya / vizuddhabuddheH paramAtmavedanaM tenaiva saMsArasamUlanAzaH // 150 // jisakA zrutiprAmANyameM dRr3ha nizcaya hotA hai, usIkI svadharmameM niSThA hotI hai aura usIse usakI cittazuddhi ho jAtI hai| jisakA citta zuddha hotA hai usIko paramAtmAkA jJAna hotA hai aura isa jJAnase hI saMsArarUpI vRkSakA samUla nAza hotA hai| kozairanamayAyaH paJcabhirAtmA na saMvRto bhAti / nijazaktisamutpanaiH zaivAlapaTalairivAmbu vApIstham 151 annamaya Adi pA~ca kozoMse AvRta huA AtmA, apanI hI zaktise utpanna hue zaivAla-paTalase Dhake hue vApIke jalakI bhA~ti nahIM bhaastaa| tacchaivAlApanaye samyak salilaM pratIyate zuddham / tRSNAsantApaharaM sadyaH saukhyapradaM paraM puMsaH // 152 // pazcAnAmapi kozAnAmapavAde vimAtyayaM zuddhaH / nityAnandaikarasaH pratyagrUpaH paraH svayaMjyotiH // 153 // jisa prakAra usa zaivAla ( sevAra ) ke pUrNatayA dUra ho jAnepara manuSyoMke tRSArUpI tApako dUra karanevAlA tathA unheM tatkAla hI parama sukha pradAna karanevAlA jala spaSTa pratIta hone lagatA hai usI prakAra pA~coM kozoMkA apavAda karanepara yaha zuddha, nityAnandaikarasasvarUpa, antaryAmI, svayaMprakAza paramAtmA bhAsane lagatA hai| http://www.Apnihindi.com

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viveka-cUDAmaNi AtmAnAtmavivekaH kartavyo bandhamuktaye viduSA / tenaivAnandI bhavati khaM vijJAya saccidAnandam // 154 // bandhanakI nivRttike liye vidvAnko AtmA aura anAtmAkA viveka karanA cAhiye / usIse apane Apako saccidAnandarUpa jAnakara vaha Anandita ho jAtA hai / mukhAdiSIkAmiva * eseargA tpratyaJzcamAtmAnamasaGgamakriyam / vivicya tatra pravilApya sarva 52 tadAtmanA tiSThati yaH sa muktaH / / 155 / / jo puruSa apane asaMga aura akriya pratyagAtmAko mU~jameMse sImeM laya karake sakake samAna dRzyavargase pRthak AtmabhAvameM hI sthita rahatA hai, vahI mukta 1 annamaya koza deho'yamannabhavano'nnamayastu koza zranena jIvati vinazyati tadvihInaH / tvakcarmamAMsarudhirAsthipurISarAzi nayaM svayaM bhavitumarhati nityazuddhaH || 156 // annase utpanna huA yaha deha hI annamaya koza hai, jo annase hI jItA hai aura usake binA naSTa ho jAtA hai / yaha tvacA, carma, mAMsa, rudhira, asthi aura mala AdikA samUha svayaM nityazuddha AtmA nahIM ho sakatA / http://www.ApniHindi.com

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mannamaya koza pUrva janerapi mRterapi nAyamasti jAtaH kSaNaM kSaNaguNoniyatasvabhAvaH / naiko jaDazca ghaTavatparidRzyamAnaH svAtmA kathaM bhavati bhAvavikAravettA // 157 // yaha janmase pUrva aura mRtyuke pazcAt bhI nahIM rahatA, kSaNameM janma letA hai, kSaNika guNavAlA hai aura asthirasvabhAva hai; tathA aneka tattvoMkA saMghAta, jaDa aura ghaTake samAna dRzya hai, phira yaha bhAva-vikAroMkA jAnanevAlA apanA AtmA kaise ho sakatA hai / pANipAdAdimAndeho nAtmA vyaGge'pi jIvanAt / tattacchaktaranAzAca na niyamyo niyAmakaH // 158 // yaha hAtha-pairoMvAlA zarIra AtmA nahIM ho sakatA, kyoMki usake aMga-bhaMga honepara bhI apanI zaktikA nAza na honeke kAraNa puruSa jIvita rahatA hai / isake sivA jo zarIra svayaM zAsita hai, vaha zAsaka AtmA kabhI nahIM ho sktaa| dehataddharmatatkarmatadavasthAdisAkSiNaH / svata eva svataH siddhaM tadvailakSaNyamAtmanaH // 159 // deha, usake dharma, usake karma tathA usakI avasthAoMke sAkSI AtmAkI usase pRthaktA svayaM hI svataHsiddha hai| kulyarAzirmAsalipto malapUrNo'tikazmalaH / kathaM bhavedayaM vettA svayametadvilakSaNaH // 160 // haDDiyoMkA samUha, mAMsase lithar3A huA aura malase bharA huA yaha ati kutsita deha, apanese bhinna apanA jAnanevAlA svayaM hI kaise ho sakatA hai ? http://www.Apnihindi.com

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vivekacUDAmaNi tvadmAMsamedo'sthipurISarAzAvahaMmarti vilakSaNaM veti nijasvarUpaM karoti / paramArthabhUtam // 161 // tvacA, mAMsa, meda, asthi aura malakI rAzirUpa isa deha meM mUDhajana hI ahaMbuddhi karate haiM / vicArazIla to apane pAramArthika svarUpako isase pRthak hI jAnate haiM / mUDhajanaH vicArazIlo deho'hamityeva jaDasya buddhi dehe ca jIve viduSastvahaMdhIH / mahAtmano vivekavijJAnavato 54 iHind brahmAhamityeva matiH sadAtmani // 162 // as puruSoMkI 'maiM deha hU~ -- aisI dehameM ahaMbuddhi hotI hai, vidvAn ( zAstrajJa ) kI jIvameM aura viveka - vijJAnayukta mahAtmAkI 'maiM brahma hU~' - aisI satya AtmAmeM hI ahaMbuddhi hotI hai / atrAtmabuddhi tyaja sarvAtmani mUDhabuddhe tvayAMsamedo'sthipurISarAzau / brahmaNi nirvikalpe kuruSva zAntiM paramAM bhajasva || 163 // are mUrkha ! isa tvacA, mAMsa, meda, asthi aura malAdike samUhameM Atmabuddhi chor3a aura sarvAtmA nirvikalpa brahmameM hI AtmabhAva karake parama zAntikA bhoga kara / http://www.ApniHindi.com

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SO - annamaya koza dehendriyAdAvasati bhramoditAM vidvAnahantAM na jahAti yAvat / tAvanna tasyAsti vimuktivArtA pyastveSa vedAntanayAntadarzI // 164 // jabataka vidvAn asat deha aura indriya AdimeM bhramase utpanna huI ahaMtAko nahIM tyAgatA, tabataka vaha vedAnta-siddhAntoMkA pAradarzI kyoM na ho, usake mokSakI koI bAta hI nahIM hai / chAyAzarIre prativimbagAtre __ yatsvapnadehe hRdi kalpitAGge yathAtmabuddhistava nAsti kAci jjIvaccharIre ca tathaiva mAstu // 165 // chAyA, pratibimba, svapna aura manameM kalpita kiye hue zarIroMmeM jisa prakAra terI kabhI Atmabuddhi nahIM hotI, usI prakAra jIvita zarIrameM bhI kabhI na honI caahiye| dehAtmadhIreva nRNAmasiddhayAM janmAdiduHkhaprabhavasya bIjam / yatastatastvaM jahi tAM prayatnA __yakke tu citte na punarbhavAzA // 166 // kyoMki dehAtma-buddhi hI asabuddhi manuSyoMke janmAdi duHkhoMkI utpattikI kAraNa hai, ataH use tU prayatnapUrvaka chor3a de, usa buddhike chUTa jAnepara phira punarjanmakI koI AzaMkA na rhegii| http://www.Apnihindi.com

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viSekacUDAmaNi prANamaya koza pazcabhirazcito'yaM prANo bhavetprANamayastu kozaH / karmendriyaiH yenAtmavAnannamayo'nnapUrNaH pravartate'sau 56 sakala kriyAsu // 167 // pA~ca karmendriyoMse yukta yaha prANa hI prANamaya koza kahalAtA hai, jisase yukta yaha annamaya koza annase tRpta hokara samasta karmoMmeM pravRtta hotA hai / naivAtmApi prANamayo vAyuvikAro vAyuvadantarbahireSaH / WWW gantAgantA H mAtkizcitvApi na vettISTamaniSTaM svaM vAnyaM vA kizcana nityaM paratantraH // 168 // prANamaya koza bhI AtmA nahIM hai, kyoMki yaha vAyukA vikAra hai, vAyuke samAna hI bAhara-bhItara jAne-AnevAlA hai aura nitya paratantra hai / yaha kabhI apanA iSTa-aniSTa, apanAparAyA bhI kucha nahIM jAnatA / manomaya koza jJAnendriyANi ca manazca manomayaH syA tkozo mamAhamiti vastuvikalpahetuH / saMjJAdi medakalanAkalito balIyAMstatpUrva ko zamabhipUrya vijRmbhate yaH // 169 // http://www.ApniHindi.com

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manomaya koza jJAnendriyA~ aura mana hI 'maiM, merA' Adi vikalpoMkA hetu manomaya koza hai, jo nAmAdi bheda-kalanAoMse jAnA jAtA hai aura bar3A balavAn hai, tathA pUrva-kozoMko vyApta karake sthita hai / paJcendriyaiH paJcamireva homiH jAjvalyamAno pracIyamAno viSayAjyadhArayA | bahuvAsanendhanaimanomayAgnirdahati prapaJcam // 170 // pacendriyarUpa pA~ca hotAoMdvArA viSayarUpI ghRtakI AhutiyoMse bar3hAyA huA tathA nAnA prakArakI vAsanArUpa IMdhana se prajvalita huA yaha manomaya agni ( yajJa ) sampUrNa dRzya-prapaJcako detA dagdha kara detA hai / [ jisa samaya indriyA~ vAsanArUpI IMdhanako jalAkara prakaTa kiye manomaya agnimeM viSayoMko havana kara detI haiM usa samaya yaha sampUrNa prapazca lIna ho jAtA hai ] / na hyastyavidyA manaso'tiriktA mano hyavidyA bhavabandhahetuH / tasminvinaSTe sakalaM vinaSTaM vijRmbhite'sminsakalaM vijRmbhate // 171 // manase atirikta avidyA aura kucha nahIM hai, mana hI bhavabandhanakI hetubhUtA avidyA hai / usake naSTa honepara saba naSTa ho jAtA hai aura usIke jAgrat honeMpara saba kucha pratIta hone lagatA hai / http://www.ApniHindi.com

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ziveka-cUDAmaNi . svapneyazUnye sRjati svazaktyA bhoktrAdi vizvaM mana eva sarvam / . tathaiva jAgratyapi no vizeSa statsarvametanmanaso vijRmbhaNam // 172 // jisameM koI padArtha nahIM hotA usa svapnameM mana hI apanI zaktise sampUrNa bhoktA-bhogyAdi prapaJca racatA hai, usI prakAra jAgRtimeM bhI aura koI vizeSatA nahIM hai, ataH yaha saba manakA vilAsamAtra hI hai| suSuptikAle manasi pralIne naivAsti kizcitsakalaprasiddhaH / ato manaHkalpita eva puMsaH saMsAra etasya na vastuto'sti // 173 // suSupti-kAlameM manake lIna ho jAnepara kucha bhI nahIM rahatAyaha bAta sabako vidita hI hai / ataH isa puruSa ( jIva ) kA yaha saMsAra manakI kalpanAmAtra hI hai, vastutaH nhiiN| vAyunAnIyate meghaH punastenaiva nIyate / manasA kalpyate bandho mokSastenaiva kalpyate // 174 // megha vAyuke dvArA AtA hai aura phira usIke dvArA calA jAtA hai, isI prakAra manase hI bandhanakI kalpanA hotI hai aura usIse moksskii| dehAdisarvaviSaye parikalpya rAgaM badhnAti tena puruSa pazuvadguNena / http://www.Apnihindi.com

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manomaya koza .. , vairasyamatra Sivatsu vidhAya pazcA denaM vimocayati tanmana eva bandhAt // 175 / / yaha mana hI deha Adi saba viSayoMmeM rAgakI kalpanA karake usake dvArA rassIse pazukI bhA~ti puruSako bA~dhatA hai aura phira ina viSavat viSayoMmeM virasatA utpanna karake isako bandhanase mukta kara detA hai| tasmAnmanaH kAraNamasya janto bandhasya mokSasya ca vA vidhAne / bandhasya heturmalinaM rajoguNai rmokSasya zuddhaM virajastamaskam // 176 // isaliye isa jIvake bandhana aura mokSake vidhAnameM mana hI kAraNa hai, rajoguNase malina huA yaha bandhanakA hetu hotA hai tathA raja-tamase rahita zuddha sAttvika honepara mokSakA kAraNa hotA hai / vivekavairAgyaguNAtirekA ___cchuddhatvamAsAdya mano vimuktyai / bhavatyato buddhimato mumukSo stAbhyAM dRDhAbhyAM bhavitavyamagre // 177 // - viveka-vairAgyAdi guNoMke utkarSase zuddhatAko prApta huA mana muktikA hetu hotA hai, ata: pahale buddhimAn mumukSuke ve ( jJAnavairAgya ) donoM hI dRr3ha hone cAhiye / mano nAma mahAvyAghro viSayAraNyabhUmiSu / caratyatra na gacchantu sAdhavo ye mumukSavaH // 17 // http://www.Apnihindi.com

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viveka-cUDAmaNi mana nAmakA bhayakara vyAghra viSayarUpa vanameM ghUmatA-phiratA hai / jo sAdhu mumukSu haiM, ve vahA~ na jAyeM / manaH prasate viSayAnazeSA / sthUlAtmanA sUkSmatayA ca moktuH| zarIravarNAzramajAtibhedAn guNakriyAhetuphalAni nityam // 179 // mana hI sampUrNa sthUla-sUkSma viSayoMko, zarIra, varNa, Azrama, jAti Adi bhedoMko tathA guNa, kriyA, hetu aura phalAdiko bhoktAke liye nitya utpanna karatA rahatA hai / asaGgacidrUpamamuM vimohya www. dehendriyaprANaguNairnivadhya om / ahaMmameti bhramayatyajatraM manaH svakRtyeSu phalopabhuktiSu // 180 // isa asaGga cidrUpa AtmAko mohita karake tathA ise deha, indriya, prANAdi guNoMse bA~dhakara, yaha mana hI isako maiM-merA' bhAvase apane karma aura unake phalopabhogameM nirantara bhaTakAtA hai / abhyAsadoSAtpuruSasya saMsRti radhyAsabandhastvamunaiSa klpitH| rajastamodoSavato'vivekino janmAdiduHkhasya nidAnametat 5181 // adhyAsa-doSase hI puruSako janma-maraNarUpa saMsAra hotA hai aura yaha adhyAsakA bandhana isIkA kalpita kiyA huA hai http://www.Apnihindi.com

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61 manomaya koza tathA raja-tama Adi doSayukta avivekI puruSake liye yaha (adhyAsa) hI janmAdi duHkhakA mUla kAraNa hai / ataH prAhurmano'vidyAM paNDitAstattvadarzinaH / yenaiva bhrAmyate vizvaM vAyunevAbhramaNDalam // 182 // ataH tattvadarzI vidvAn manako hI avidyA kahate haiM; jisake dvArA vAyu se megha-maNDalakI bhA~ti yaha sampUrNa vizva bhramAyA jA rahA hai| tanmanaH zodhanaM kArya prayatnena mumukSuNA / vizuddhe sati caitasminmukti karaphalAyate / / 183 // usa manakA mumukSuko prayatnapUrvaka zodhana karanA cAhiye, usake zuddha ho jAne para mukti karAmalakavat ho jAtI hai / mokSaikasaktyA viSayeSu rAgaM nirmUlya saMnyasya ca sarvakarma / sacchraddhayA yaH zravaNAdiniSTho rajaHsvabhAvaM sa dhunoti buddheH // 184 // mokSakI Asakti se jo viSayoMmeM rAgakA nirmUlana karake tathA sarvakarmo ko tyAgakara, zuddha zraddhAse yukta huA zravaNAdimeM tatpara rahatA hai, vaha buddhike rajomaya ( caJcala ) svabhAvako naSTa kara detA hai / manomayo nApi bhavetparAtmA hyAdyantavattvAtpariNAmibhAvAt / duHkhAtmakatvAdviSayatvaheto draSTA hi dRzyAtmatayA na dRSTaH / / 185 / / http://www.ApniHindi.com

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viSeka-cUsamaNi __ manomaya koza bhI AdyantavAn , pariNAmI, duHkhAtmaka aura viSayarUpa honeke kAraNa parAtmA nahIM ho sakatA, kyoMki draSTA kabhI dRzyarUpa nahIM dekhA gyaa| vijJAnamaya koza buddhirbuddhIndriyaiH sAdhaM savRttiH kartRlakSaNaH / vijJAnamayakozaH syAtpuMsaH saMsArakAraNam // 186 // jJAnendriyoMke sAtha vRttiyukta buddhi hI kartApanake svabhAvavAlA vijJAnamaya koza hai, jo puruSake [janma-maraNarUpa] saMsArakA kAraNa hai| anuvrajacitprativimbazakti___www. vijJAnasaMjJaH in prkRtervikaarH| jJAnakriyAvAnahamityajatraM dehendriyAdiSvabhimanyate bhRzam // 187 // citta aura indriyAdikA anugamana karanevAlI cetanakI pratibimbazakti hI vijJAna' nAmaka prakRtikA vikAra hai / vaha maiM jJAna aura kriyAvAn hU~' aisA deha-indriya AdimeM nirantara abhimAna kiyA karatA hai| anAdikAlo'yamahasvabhAvo jIvaH samastavyavahAravoDhA / karoti karmANyapi pUrvavAsanaH puNyAnyapuNyAni ca tatphalAni // 188 // bhuGkte vicitrAsvapi yoniSu vraja..', mAyAti-niryAtyadha Urdhva meSa: http://www.Apnihindi.com

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63 AtmAkI upAdhile asatA asyaiva vijJAnamayasya jAgrat svamAdyavasthA dehAdiniSThAzramadharmakarma vijJAnakozo'yamatiprakAzaH sukhaduHkhabhogaH || 189 // guNAbhimAnaM satataM mameti / prakRSTasAnnidhyavazAtparAtmanaH T ato bhavatyeSa upAdhirasya yadAtmadhIH saMsarati bhrameNa // 190 // 1 yaha ahaMsvabhAvavAlA vijJAnamaya koza hI anAdikAlIna jIka aura saMsAra ke samasta vyavahAroMkA nirvAha karanevAlA hai / yaha apanI pUrva-vAsanAse puNya-pApamaya anekoM karma karatA aura unake phala bhogatA hai tathA vicitra yoniyoMmeM bhramaNa karatA huA kabhI nIce AtA aura kabhI Upara jAtA hai / jAgrat, svapna Adi avasthAe~, sukha-duHkha Adi bhoga, dehAdimeM AtmAbhimAna, AzramAdike dharma-karma tathA guNoMkA abhimAna aura mamatA Adi sarvadA isa vijJAnamaya kozameM hI rahate. haiM / yaha AtmAkI ati nikaTatAke kAraNa atyanta prakAzamaya hai; ataH yaha isakI upAdhi hai, jisameM bhramase Atmabuddhi karake yaha janma-maraNarUpa saMsAracakrameM par3atA hai / AtmAkI upAdhi se asaGgatA yo'yaM vijJAnamayaH prANeSu hRdi sphuratsvayaMjyotiH / : kUTasthaH sannAtmA kartA bhoktA bhavatyupAdhisthaH // 191 // http://www.ApniHindi.com

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viveka cUDAmaNi yaha jo khayaMprakAza vijJAnasvarUpa hRdayake bhItara prANAdimeM sphurita ho rahA hai, vaha kUTastha (nirvikAra ) AtmA honepara bhI upAdhivaza kartA-bhoktA ho jAtA hai| svayaM paricchedamupetya buddhe stAdAtmyadoSeNa paraM mRSAtmanaH / sarvAtmakaH sannapi vIkSate svayaM svataH pRthaktvena mRdo ghaTAniva // 192 // vaha parAtmA mithyA-buddhise paricchinna hokara usase ekIbhUta ho jAneke doSase svayaM sarvAtmaka hote hue bhI miTTIse ghar3eke samAna apaneko apanehIse pRthak dekhatA hai| upAdhisambandhavazAtparAtmAndi.com ghupAdhidharmAnanu mAti tadguNaH / ayovikArAnavikArivahiva tsadaikarUpo'pi paraH khabhAvAt // 193 // vaha parAtmA svarUpase to sadA ekarUpa hI hai tathApi upAdhike sambandhase usake guNoMse yukta-sA hokara usIke dhoke sAtha prakAzita hone lagatA hai, jisa prakAra loheke vikAroMmeM vyApta huA avikArI agni unhIMke samAna prakAzita hotA hai / mukti kaise hogI ? ziSya uvAca bhrameNApyanyathA vAstu jIvabhAvaH parAtmanaH / tadupAranAditvAcAnAdernAza iyate // 19 // http://www.Apnihindi.com

Page #326
mAtmajJAna hA muAkakA upAya ziSya-he gurudeva ! bhramase ho athavA kisI anya kAraNase, paramAtmAko hI jIva-bhAvakI prApti huI hai aura usakI upAdhi anAdi hai tathA anAdi vastukA nAza ho nahIM sktaa| 'ato'sya jIvabhAvo'pi nityo bhavati saMsRtiH / na nivarteta tanmokSaH kathaM me zrIguro vada // 195 // isaliye isa AtmAkA jIvabhAva bhI nitya hai aura aisA honese isakA janma-maraNarUpa saMsAra-cakra kabhI nivRtta nahIM ho sakatA; to phira, he zrIgurudeva ! isakA mokSa kaise hogA, so kahiye ? AtmajJAna hI muktikA upAya hai WWW.Ap stueganti.com samyakpRSTaM tvayA vidvansAvadhAnena tacnRNu / prAmANikI na bhavati bhrAntyA mohitakalpanA // 196 // guru-he vatsa ! tU bar3A buddhimAn hai, tUne bahuta ThIka bAta pUchI hai / acchA, aba sAvadhAna hokara suna / dekha, mohayukta puruSoMkI bhramavaza kI huI kalpanA mAnanIya nahIM huA krtii| bhrAntiM vinA tvasaGgasya niSkriyasya niraakRteH| na ghaTetArthasambandho namaso nIlatAdivat // 197 // jo asana, niSkriya, aura nirAkAra hai, usa AtmAkA padArthose, nIlatA Adise AkAzake samAna bhramake atirikta aura kisI prakAra sambandha nahIM ho sktaa| . vi0 cU05 http://www.Apnihindi.com

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viveka-cUDAmaNi svasya draSTurnirguNasyAkriyasya pratyagbodhAnandarUpasya buddheH / * bhrAntyA prApto jIvabhAvo na satyo 66 mohApAye nAstyavastusvabhAvAt // 198 // sAkSI, nirguNa, akriya aura pratyagjJAnAnandakharUpa usa AtmAmeM buddhike bhramase hI jIva-bhAvakI prApti huI hai, vaha vAstavika nahIM hai; kyoMki vaha avasturUpa honese, moha dUra ho jAnepara svabhAvase hI nahIM rahatA / yAvad bhrAntistAvadevAsya sattA mithyAjJAnojjRmbhitasya pramAdAt / www rajjvAM sarpo bhrAntikAlIna eva bhrAnternAze naiva sarpo'pi tadvat // 199 // jaise bhramakI sthitiparyanta hI rajjumeM sarpakI pratIti hotI hai, bhramake nAza honepara phira sarpa pratIta nahIM hotA, vaise hI jabataka bhrama hai, tabhItaka pramAdavaza mithyA jJAnase prakaTa hue isa ( jIva-bhAva ) kI sattA hai / anAditvamavidyAyAH kAryasyApi tatheSyate / utpannAyAM tu vidyAyAmA vidyakamanAdyapi // 200 // prabodhe svapnavatsarvaM sahamUlaM vinazyati / lokameM avidyA aura usake kArya jIva-bhAvakA anAditva mAnA jAtA hai / kintu jaga par3anepara jaise sampUrNa svapna-prapaJcaH http://www.ApniHindi.com

Page #328
AtmajJAna hI muktikA upAya ? apane mUlasahita naSTa ho jAtA hai usI prakAra jJAnodaya honepara avidhAjanita jIva-bhAvakA nAza ho jAtA hai| anAdyapIdaM no nityaM prAgabhAva iva sphuTam // 201 // anAderapi vidhvaMsaH prAgamAvasya viikssitH| yaha jIva-bhAva anAdi honepara bhI prAgabhAvake samAna nitya nahIM hai, kyoMki anAdi prAgabhAvakA bhI dhvaMsa honA dekhA hI gayA hai| yabuddhathupAdhisambandhAtparikalpitamAtmani // 202 // jIvatvaM na tato'nyattu svarUpeNa vilakSaNam / sambandhaH khAtmano buddhathA mithyAjJAnapuraHsaraH // 203 // vinivRttirbhavettasya samyagjJAnena nAnyathA / brahmAtmaikatvavijJAnaM samyagjJAnaM zrutermatam // 204 // ata: jisa jIvatvakI buddhirUpa upAdhike sambandhase hI AtmAmeM kalpanA huI hai, vaha svarUpase usa ( AtmA ) se pRthak nahIM ho sakatA / buddhike sAtha yaha AtmAkA sambandha mithyA jJAnake hI kAraNa hai / isakI nivRtti ThIka-ThIka jJAna ho jAnese hI ho sakatI hai, aura kisI prakAra nahIM; tathA brahma aura AtmAkI ekatAkA jJAna hI vAstavika jJAna hai-aisA zrutikA siddhAnta hai [ataH brahmAtmaikya-jJAna ho jAnese jIva-bhAvakI nivRtti ho jAtI hai ] / tadAtmAnAtmanoH samyagvivekenaiva sidhyati / tato vivekA kartavyaH pratyagAtmAsadAtmanoH // 205 // http://www.Apnihindi.com

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viveka-thAmaNi usa brahmAtmaikya-jJAnakI siddhi AtmA aura anAtmAkA bhalI prakAra viveka ( pArthakya-jJAna ) ho jAnese hI hotI hai / isaliye pratyagAtmA aura mithyAtmAkA bhalI prakAra vivecana karanA cAhiye / jalaM paGkavadatyantaM paGkApAye jalaM sphuTam / yathA bhAti tathAtmApi doSAbhAve sphuTapramaH // 206 // atyanta gaeNdalA jala bhI jisa prakAra kIcar3ake baiTha jAnepara khaccha jalamAtra raha jAtA hai usI prakAra doSase rahita ho jAnepara AtmA bhI spaSTatayA prakAzita hone lagatA hai / - asabhivRttau tu sadAtmanA sphuTaM pratItiretasya bhvetprtiicH| tato nirAsa: karaNIya evA- . com sadAtmanaH sAdhvahamAdivastunaH // 207 // satya AtmAke vicArase asatkI nivRtti honepara isa pratyak ( Antarika ) AtmAkI spaSTa pratIti hone lagatI hai / ataH ahaMkAra Adi asadAtmAoMkA bhalI prakAra bAdha karanA hI cAhiye / ato nAyaM parAtmA syAdvijJAnamayazabdamAk / vikAritvAjjaDatvAcca pricchinntvhetutH| dRzyatvAdvayabhicAritvAmAnityo nitya iSyate // 20 // ataeva vijJAnamaya zabdase kahA jAnevAlA yaha vijJAnamaya koza bhI vikArI, jaDa, paricchinna tathA dRzya aura vyabhicArI honeke kAraNa parAtmA nahIM ho sakatA; [ kyoMki yaha anitya hai] aura anitya vastu kabhI nitya nahIM ho sktii| http://www.Apnihindi.com

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- Anandamaya koza Anandamaya koza Anandaprativimbacumbitatanuttistamoz2ammitA sthAdAnandamayaH priyAdiguNaka: svessttaarthlaamodyH| puNyasyAnubhave vibhAti kRtinAmAnandarUpaH khayaM bhUtvA nandati yatra sAdhutanubhRnmAtraHprayatnaM vinaa||209|| AnandavarUpa AtmAke pratibimbase cumbita tathA tamoguNase prakaTa huI vRtti Anandamaya koza hai| vaha priya Adi ( priya, moda aura pramoda-ina tIna ) guNoMse yukta hai aura apane abhISTa padArthake prApta honepara prakaTa hotI hai / puNyakarmake paripAka honepara usake phalarUpa sukhakA anubhava karate samaya bhAgyavAn puruSoMko usa Anandamaya kozakA svayaM hI bhAna hotA hai, jisase sampUrNa dehadhArI jIva binA prayatnake hI ati Anandita hote haiN| Anandamayakozasya suSuptau sphUrtirutkaTA / khamajAgarayorISadiSTasaMdarzanAdinA // 210 // Anandamaya kozakI utkaTa ( tIvra ) pratIti to suSuptimeM hI hotI hai, tathA jAgrat aura khamameM bhI iSTavastuke darzana Adise usakA yatkizcit bhAna hotA hai| naivAyamAnandamayaH parAtmA sopAdhikatvAtprakRtervikArAt . / kAryatvaheto.. sukRtakriyAyA . , : vikArasabAtasamAhitatvAt . . . . // 21 // http://www.Apnihindi.com

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viveka-cUDAmaNi yaha Anandamaya koza bhI parAtmA nahIM hai, kyoMki yaha upAdhiyukta hai, prakRtikA vikAra hai, zubhakamakA kArya hai aura prakRtike vikAroMke samUha ( sthUla zarIra ) ke Azrita hai / pazcAnAmapi kozAnAM niSedhe yuktitaH zruteH / taniSedhAvadhiH sAkSI bodharUpo'vaziSyate // 212 // zruti ke anukUla yuktiyoMse pA~coM kozoMkA niSedha kara denepara unake niSedhakI avadhirUpa bodhasvarUpa sAkSI AtmA baca rahatA hai / yo'yamAtmA svayaMjyotiH paJcakozavilakSaNaH / avasthAtrayasAkSI sannirvikAro niraJjanaH / sadAnandaH sa vijJeyaH svAtmatvena vipazcitA // 213 // isa prakAra jo AtmA svayaMprakAza, annamayAdi pA~coM kozoMse pRthak tathA jAgrat, khapna aura suSupti tInoM avasthAoM kA sAkSI hokara bhI nirvikAra, nirmala aura nityAnandakharUpa hai use hI vidvAn puruSako apanA vAstavika AtmA samajhanA cAhiye / AtmasvarUpaviSayaka prazna ziSya uvAca mithyAtvena niSiddheSu kozeSveteSu pazcasu / sarvAbhAvaM vinA kizcinna pazyAmyatra he guro / vijJeyaM kimu vastvasti svAtmanAtra vipazcitA // 214 // http://www.ApniHindi.com

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AtmasvarUpanirUpaNa ziSya-he guro ! ina pA~coM kozoMke mithyArUpase niSiddha ho jAnepara to mujhe sarvAbhAva (zUnya ) ke atirikta aura kucha bhI pratIta nahIM hotA, phira [ Apake kathanAnusAra ] buddhimAn puruSa kisa vastuko apanA AtmA mAne ? AtmasvarUpanirUpaNa zrIgururuvAca satyamuktaM tvayA vidvanipuNo'si vicAraNe / ahamAdivikArAste tadamAvo'yamapyanu // 215 // guru-he vidvan ! tU bahuta ThIka kahatA hai, vicAra karanemeM tU bahuta kuzala hai / are ! jaise ahaMkAra Adi tere vikAra haiM vaise hI unakA abhAva bhI hai| sarve yenAnubhUyante yaH svayaM nAnubhUyate / tamAtmAnaM veditAraM viddhi buddhayA susUkSmayA // 216 // ye saba jisake dvArA anubhava kiye jAte haiM aura jo khayaM anubhava nahIM kiyA jA sakatA, apanI sUkSma buddhike dvArA usa sabake sAkSIko hI tU apanA AtmA jAna / tatsAkSikaM bhavettattadyadyayenAnubhUyate / kasyApyananubhUtArthe sAkSitvaM nopayujyate // 217 // jisa-jisake dvArA jo-jo anubhava kiyA jAtA hai vaha saba usIke sAkSitvameM kahA jAtA hai; binA anubhava kiye padArthameM kisIkA bhI sAkSI honA nahIM mAnA jaataa| .. http://www.Apnihindi.com

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viveka-cUDAmaNi asau svasAkSiko mAvo yataH svenAnubhUyate / ataH paraM svayaM sAkSAtpratyagAtmA na cetaraH // 218 // apanA to yaha AtmA khayaM hI sAkSI hai, kyoMki yaha khaye apane-Apase hI anubhava kiyA jAtA hai / isaliye isase pare koI aura apanA sAkSAt antarAtmA nahIM hai| jAgratsvamasuSuptiSu sphuTataraM yo'sau samujjambhate pratyagrUpatayA sadAhamahamityantaHsphurakathA / nAnAkAravikAramAgina imAnpazyannahaMdhImukhAn nityAnandacidAtmanAsphurati taM viddhi svmetNhdi||219|| * jAgrat, khapna aura suSupti-ina tInoM avasthAoMmeM jo anta:karaNake bhItara sadA ahaM-ahaM ( maiM-maiM ) rUpase aneka prakAra sphurita hotA huA pratyagrUpase spaSTatayA prakAzita hotA hai aura ahaMkArase lekara prakRtike ina nAnA vikAroMko sAkSIrUpase dekhatA huA nitya cidAnandarUpase sphurita hotA hai, usIko tU apane antaHkaraNameM virAjamAna apanA Apa samajha / ghaTodake vimbitamarkavimba mAlokya mUDho ravimeva manyate / tathA cidAbhAsamupAghisaMsthaM bhrAntyAhamityeva jaDomimanyate // 220 // jisa prakAra mUDha puruSa ghar3eke jalameM prativimvita sUryavimbako dekhakara use sUrya hI samajhatA hai, usI prakAra upAni khita cidAbhAsako ajJAnI puruSa bhramase apanA-bApa hI mAna baiThatA hai| http://www.Apnihindi.com

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73 gharTa taTastha jalaM AtmasvarUpanirUpaNa tadgatamarkavimbaM vihAya sarva vinirIkSyate'rkaH / etattritayAvabhAsakaH svayaMprakAzo viduSA yathA tathA // 229 // citprativimbametaM visRjya buddhau nihitaM guhAyAm / dehaM dhiyaM draSTAramAtmAnamakhaNDabodhaM sarvaprakAzaM sadasadvilakSaNam // 222 // nityaM vibhuM sarvagataM susUkSmawww.mantarbahiHzUnyamananyamAtmanaH / samyanijarUpameta vijJAya tpumAnvipApmA virajo vimRtyuH // 223 // vidvAn puruSa ghar3A, jala aura usameM sthita sUryakA prativimba -- ina sabako chor3akara jaise ina tInoMke prakAzaka inase pRthak aura svayaMprakAzarUpa sUryako dekhatA hai, usI prakAra deha, buddhi aura cidAbhAsa -- ina tInoMko chor3akara buddhi-guhAmeM sthita sAkSIrUpa isa AtmAko akhaNDa bodhasvarUpa, sabakeprakAzaka aura sat-asat donoMse bhinna, nitya, vibhu, sarvagata, sUkSma, bhItara-bAhara ke bhedase rahita aura apane-Apase sarvathA abhinna isa (AmA) ko bhalIbhA~ti apanA nijarUpa jAnakara puruSa pAparahita, nirmala aura amara ho jAtA hai / http://www.ApniHindi.com

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viveka-cUDAmaNi vizoka Anandapano vipazci svayaM kutazcinna bibheti kazcit / nAnyo'sti panthA bhavavandhamukte vinA khatattvAvagamaM mumukssoH||224|| vaha ati buddhimAn puruSa zokarahita aura AnandadhanarUpa ho jAnese kabhI kisIse bhayabhIta nahIM hotA / mumukSu puruSake liye Atma-tattvake jJAnako chor3akara saMsArabandhanase chUTanekA aura koI mArga nahIM hai| brahmAbhinnatvavijJAnaM bhavamokSasya kAraNam / yenAdvitIyamAnandaM brahma sampadyate budhaiH // 225 // - brahma aura AtmAke abhedakA jJAna hI bhavabandhanase mukta honekA kAraNa hai, jisake dvArA buddhimAn puruSa advitIya AnandasvarUpa brahmapadako prApta kara letA hai| brahmabhUtastu saMmRtyai vidvAnAvartate punaH / vijJAtavyamataH samyagbrahmAbhinnatvamAtmanaH // 226 // brahmabhUta ho jAnepara vidvAn phira janma-maraNarUpa saMsAracakrameM nahIM par3atA ? isaliye AtmAkA brahmase abhinnatva bhalI prakAra jAna lenA cAhiye ! satyaM jJAnamanantaM brahma vizuddhaM paraM svataHsiddham / nityAnandaikarasaM pratyagaminaM nirantaraM jayati // 227 // . brahma satya, jJAnasvarUpa aura ananta hai; vaha zuddha, para, svataHsiddha, nitya, ekamAtra AnandasvarUpa, pratyak ( antaratama ) aura abhinna hai tathA nirantara unnatizAlI hai| http://www.Apnihindi.com

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brahma aura jagatkI ekatA brahma aura jagatakI ekatA sadidaM paramAdvaita khasAdanyasya vastuno'bhAvAt / na hyanyadasti kizcitsamyakparamArthatatvabodhe hi // 228 // yaha paramAdvaita hI eka satya padArtha hai, kyoMki isa svAtmAse atirikta aura koI vastu hai hI nahIM / isa paramArtha-tattvakA pUrNa bodha ho jAnepara aura kucha bhI nahIM rhtaa| yadidaM sakalaM vizvaM nAnArUpaM pratItamajJAnAt / ... tatsarva brahmaiva pratyastAzeSabhAvanAdoSam // 229 // yaha sampUrNa vizva, jo ajJAnase nAnA prakArakA pratIta ho rahA hai, samasta bhAvanAoMke doSase rahita [ arthAt nirvikalpa ] brahma hI hai| mRtkAryabhUto'pi mRdo na bhinnaH kumbho'sti sarvatra tu mRtsvarUpAt / na kumbharUpaM pRthagasti kumbhaH kuto mRSA kalpitanAmamAtraH // 230 // miTTIkA kArya honepara bhI ghar3A usase pRthak nahIM hotA, kyoMki saba orase mRttikArUpa honeke kAraNa ghar3ekA rUpa mRttikAse pRthak nahIM hai, ataH miTTImeM mithyA hI kalpita nAmamAtra ghar3ekI sattA hI kahA~ hai ! kenApi mRdbhinnatayA svarUpaM . ghaTasya saMdarzayituM na zakyate / ato ghaTaH kalpita eva mohA nmRdeva satyaM paramArthabhUtam // 23 // http://www.Apnihindi.com

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viveka-cUDAmaNi 76. miTTIse alaga ghar3ekA rUpa koI bhI nahIM dikhA sakatA / isaliye ghar3A to mohase hI kalpita hai; vAstavameM satya to tattvasvarUpA mRttikA hI hai / sadaiva tanmAtrametanna tato'nyadasti / sahakArya sakalaM astIti yo vakti na tasya moho vinirgato nidritavatprajalpaH // 232 // 1 sat brahmakA kArya yaha sakala prapaJca satkharUpa hI hai, kyoMki yaha sampUrNa vahI to hai, usase bhinna kucha bhI nahIM hai / jo kahatA hai ki [ usase pRthak bhI kucha ] hai, usakA moha dUra nahIM huA; usakA yaha kathana soye hue puruSake pralApake samAna hai / vizvamityeva vANI maivedaM zrautI brUte'tharvaniSThA variSThA / tasmAdetad brahmamAtraM hi vizvaM nAdhiSThAnAdbhinnatAropitasya // 233 // 'yaha sampUrNa vizva brahma hI hai' aisA ati zreSTha atharva - zruti kahatI hai / isaliye yaha vizva brahmamAtra hI hai, kyoMki adhiSThAnase Aropita vastukI pRthak sattA huA hI nahIM karatI / satyaM yadi syAJjagadetadAtmano 'nantatvahAnirniMgamApramANatA / asatyavAditvamapIzituH syA naivattrayaM sAdhu hitaM mahAtmanAm // 234 // http://www.ApniHindi.com

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3 brahma aura jagatkI ekatA yadi yaha jagat satya ho to AtmAkI anantatAmeM doSa AtA hai aura zruti aprAmANika ho jAtI hai tathA Izvara ( bhagavAn zrIkRSNacandra ) bhI mithyAvAdI Thaharate haiM / ye tInoM hI bAteM satpuruSoMke liye zubha aura hitakara nahIM haiM / Izvaro vastutatvajJo na cAhaM teSvavasthitaH / na ca matsyAni bhUtAnItyevameva vyacIklapat // 235 // paramArtha-tattvake jAnanevAle bhagavAn kRSNacandrane yaha nizcita kiyA hai ki 'na to maiM hI bhUtoMmeM sthita hU~ aura na ve hI mujhameM sthita haiM / ' yadi satyaM bhavedvizvaM suSuptAvupalabhyatAm / yanopalabhyate kiJcidato'satsvapnavanmRSA // 236 // www... Apti yadi vizva satya hotA to suSupti meM bhI usakI pratIti honI cAhiye thI; kintu usa samaya isakI kucha bhI pratIti nahIM hotI; isaliye yaha khanake samAna asat aura mithyA hai / ataH pRthaGnAsti jagatparAtmanaH pRthakpratItistu mRSA guNAdivat / AropitasyAsti kimarthavattA dhiSThAnamAbhAti tathA bhrameNa // 237 // isaliye paramAtmAse pRthak jagat hai hI nahIM, usakI pRthak pratIti to guNIse guNa AdikI pRthak pratItike samAna mithyA hI hai; Aropita vastukI vAstavikatA hI kyA ? vaha to adhiSThAna hI bhramase usa prakAra bhAsa rahA hai 1 http://www.ApniHindi.com

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viveka-cUDAmaNi 'bhrAntasya yadyadbhramataH pratItaM brahmaiva tacadrajataM hi zuktiH / idaMtayA brahma sadaiva rUpyate tvAropitaM brahmaNi nAmamAtram ||238|| ajJAnIko ajJAnavaza jo kucha pratIta ho rahA hai, vaha saba brahma hI hai, jisa prakAra bhramase pratIta huI cA~dI vastutaH sIpI hI hai| [ idaM jagat ( yaha jagat hai ) - isameM ] idaM (yaha ) rUpase sadA brahma hI kahA jAtA hai, brahmameM Aropita [ jagat ] to nAmamAtra hI hai / brahma-nirUpaNa ataH taH paraM brahma sadadvitIyaM. com vizuddhavijJAnaghanaM niraJjanam / prazAntamAdyantavihInamakriyaM nirantarAnanda rasasvarUpam // 239 // isaliye parabrahma sat, advitIya, zuddha, vijJAnaghana, nirmala, zAnta, Adi-: - anta-rahita, akriya aura sadaiva AnandarasakharUpa hai / nirastamAyAkRtasarvabhedaM nityaM sukhaM niSkalamaprameyam / 78 arUpamavyaktamanAkhyamavyayaM jyotiH svayaM kiJcididaM cakAsti // 240 // vaha samasta mAyika bhedoMse rahita hai; nitya, sukhakharUpa, - kalArahita aura pramANAdikA aviSaya hai tathA vaha koI arUpa http://www.ApniHindi.com

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mahAvAkya-vicAraH avyakta, anAma aura akSaya teja hai jo svayaM hI prakAzita ho rahA hai / jJAtR yajJAnazUnyamanantaM nirvikalpakam / kevalAkhaNDacinmAnaM paraM tattvaM vidurbudhAH // 24 // budhajana usa parama tattvako jJAtA, jJAna aura jJeya isa tripuTIse rahita, ananta, nirvikalpa, kevala aura akhaNDa-caitanyamAtra jAnate haiN| aheyamanupAdeyaM manovAcAmagocaram / aprameyamanAdyantaM brahma pUrNa mahanmahaH // 242 // vaha brahma tyAga athavA grahaNake ayogya, mana-vANIkA aviSaya, aprameya, Adi-antarahita, paripUrNa tathA mahAn tejomaya hai| ___www. mahAvAkya-vicAra . com tatvaM padAbhyAmabhidhIyamAnayo brahmAtmanoH zodhitayoryadIttham / zrutyA tayostattvamasIti samya gekatvameva pratipAdyate muhuH // 243 // 'tattvamasi' ( chAndo0 6 / 8) Adi vAkyoMke tat aura tvaM padoMse zodhana karake kahe hue brahma aura AtmAkA zrutike dvArA bArambAra pUrNa ekatva pratipAdana kiyA gayA hai| aikyaM tayorlakSitayorna vAcyayo nigadyate'nyonyaviruddhadharmiNoH / khadyotabhAnvoriva rAjabhRtyayoH * kUpAmpurAzyoH / paramANumevAH // 244 http://www.Apnihindi.com

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vivekacUDAmaNi : una sUrya aura khadyota ( juganU ), rAjA aura sevaka, samudra aura pa tathA sumeru aura paramANuke samAna paraspara viruddha dharmavAloMkA ekatva lakSyArthameM hI kahA gayA hai, vAcyArthameM nhiiN| tayorvirodho'yamupAdhikalpito na vAstavaH kazcidupAdhireSaH / Izasya mAyA mahadAdikAraNaM jIvasya kArya zRNu paJcakozam // 245 // una donoMkA yaha virodha upAdhike kAraNa hai aura yaha upAdhi kucha vAstavika nahIM hai| IzvarakI upAdhi mahattattvAdikI kAraNarUpA mAyA hai tathA jIvakI upAdhi kAryarUpa paJcakoza haiM / etAvupAdhI APparajIvayostayoH . com samyanirAse na paro na jIvaH / rAjyaM narendrasya bhaTasya kheTaka- / stayorapohe na bhaTo na rAjA // 246 // ye paramAtmA aura jIvakI upAdhiyA~ haiN| inakA bhalI prakAra bAdha ho jAnepara na paramAtmA hI rahatA hai aura na jIvAtmA hii| jisa prakAra rAjya rAjAkI upAdhi hai tathA DhAla sainikakI; ina donoM upAdhiyoMke na rahanepara na koI rAjA hai aura na yoddhA / athAta Adeza. iti zrutiH svayaM niSedhati bramaNi kalpitaM dvayam / zrutipramANAnugRhItayuktyA ..:: : tayonirAsaH karaNIya eva // 247 // http://www.Apnihindi.com

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mahAvAkya- vicAra brahmameM kalpita dvaitako 'athAta Adezo neti neti' (bRha0 2 / 3 / 6 ) ityAdi zruti svayaM niSedha karatI hai; isaliye zruti pramANAnukUla yuktise uparyukta upAdhiyoMkA bAdha karanA hI cAhiye / nedaM nedaM kalpitatvAnna satyaM rajjau dRSTavyAlavatsvapnavacca / itthaM dRzyaM sAdhuyuktyA vyapoha 81 jJeyaH pazcAdekabhAvastayoryaH // 248 // yaha dRzya kalpita honeke kAraNa rajjumeM pratIta honevAle sarpa aura svapna meM bhAsanevAle vividha padArthoMkI bhA~ti satya nahIM hai; aisI hI prabala yuktiyoMse dRzyakA niSedha karanepara pIche una ( jIva aura ra Izvara ) kA ja kA jo eka bhAva baca rahatA hai vahI jAnaneyogya hai / tatastu tau lakSaNayA sulakSyau tayorakhaNDaikarasatvasiddhaye / nAlaM jahatyA na tathAjahatyA kintubhayArthAtmikayaiva bhAvyam // 249 // jIvAtmA aura paramAtmAkI akhaNDaikarasatAkI siddhike liye mahAvAkyameM lakSaNA karanese hI unakA jJAna hotA hai / unakA ThIkaThIka jJAna na to jahatI - lakSaNAse hotA hai aura na ajahatIse hI; isaliye isa jagaha jahatyajahatI lakSaNAkA prayoga karanA cAhiye / devadatto'yamitIha caikatA viruddhadharmAzamapAsya yathA tathA tattvamasIti vAkye viruddhadharmAnubhayatra sa vi0 cU0 6 http://www.ApniHindi.com kathyate / hitvA // 250 //

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viveke dhUmamaNi 'vaha devadatta yaha hai' isa vAkyameM [ 'vaha' zabdakA parokSatva aura 'yaha' zabdakA aparokSatva ina donoM ] viruddha dharmokA bAdha karake jisa prakAra devadattakI ekatA hI batalAyI jAtI hai, usI prakAra 'tattvamasi' isa vAkyameM [ 'tat' padake vAcya IzvarakI upAdhi 'mAyA' aura 'tvaM' padake vAcya jIvakI upAdhi antaHkaraNa - ina ] donoMke viruddha dharmoMkA bAdha karake [ zuddha caitanyAMzakI ] ekatA kahI jAtI hai| saMlakSya cinmAtratayA sadAtmano rakhaNDabhAvaH paricIyate budhaiH / evaM mahAvAkyazatena kathyate brahmAtmanoraikyamakhaNDabhAvaH // 252 // isa prakAra lakSaNAdvArA jI jIvAtmA aura paramAtmAke cetanAMzakI ekatAkA nizcaya kara buddhimAn jana unake akhaNDa bhAvakA paricaya ( jJAna ) prApta karate haiM / aise hI saikar3oM mahAvAkyoMse brahma aura AtmAkI akhaNDa ekatAkA spaSTa varNana kiyA gayA hai / brahma-bhAvanA asthUlamityetadasa nirasya siddhaM svato vyomavadapratarkyam / yato mRSAmAtramidaM pratItaM brahmAhamityeva jahIhi yatsvAtmatayA gRhItam / vizuddhabuddhayA viddhi svamAtmAnamakhaNDabodham // 252 // http://www.ApniHindi.com

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brahma-bhAvanA 'asthUlamanaNvahUsvamadIrgham ' (bRha0 3 / 8 / 7 ) ityAdi zrutise asat sthUlatA AdikA nirAsa karanese AkAzake samAna vyApaka atarkya vastu svayaM hI siddha ho jAtI hai / isaliye AtmarUpase gRhIta ye deha Adi mithyA hI pratIta hote haiM, inameM Atmabuddhiko chor3a; aura "maiM brahma hU~' isa zuddha buddhise akhaNDa bodhasvarUpa apane AtmAko jAna / mRtkArya sakalaM ghaTAdi satataM mRnmAtramevAmitastadvatsajjanitaM sadAtmakamidaM sanmAtramevAkhilam / yasmAnnAsti sataH paraM kimapi tatsatyaM sa AtmA svayaM tasmAttattvamasi prazAntamamalaM brahmAdvayaM yatparam | 253 | jisa prakAra mRttikA kArya ghaTa Adi hara tarahase mRttikA hI haiM usI prakAra satse utpanna huA yaha satvarUpa sampUrNa jagat sanmAtra hI hai / kyoMki satse pare aura kucha bhI nahIM hai tathA vahI satya aura svayam AtmA bhI hai, isaliye jo zAnta, nirmala aura advitIya parabrahma hai vaha tumhIM ho| nidrAkalpitadezakAlaviSayajJAtrAdi sarvaM yathA mithyA tadvadihApi jAgrati jagatsvAjJAnakAryatvataH / yasmAdevamidaM zarIrakaraNa prANAhamAdyapyasat tasmAttatvamasi prazAntamamalaM brahmAdvayaM yatparam# 254 * lakSmInArAyaNapresa murAdAbAdakI pratimeM isake pazcAt yaha zloka aura hai yatra bhrAntyA kalpitaM tadviveke tattanmAtraM naiva tasmAdvibhinnam / svapne naSTe svapnavizvaM vicitraM svasmAdbhinnaM kintu dRSTaM prabodhe | jisameM koI vastu bhramase kalpita hotI hai vicAra honepara vaha tadrUpa hI pratIta hotI hai, usase pRthak nahIM / svapnake naSTa ho jAnepara khAnadevasthAmai kyA vicitra svapna-prapaJca apanese pRthaka dikhAyI detA hai ? http://www.ApniHindi.com

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viveka-cUDAmaNi jisa prakAra khapnameM nidrA-doSase kalpita deza, kAla, viSaya aura jJAtA Adi sabhI mithyA hote haiM, usI prakAra jAgdavasthAmeM bhI yaha jagada, apane ajJAnakA kArya honeke kAraNa, mithyA hI hai / isa prakAra kyoMki ye zarIra, indriyA~, prANa aura ahaMkAra Adi sabhI asatya haiM, ataH tuma vahI parabrahma ho jo zAnta, nirmala aura advitIya hai| jAtinItikulagotraduragaM nAmarUpaguNadoSavarjitam / dezakAlaviSayAtivarti yad brahma tattvamasi bhAvayAtmani // 255 // * jo jAti, nIti, kula aura gotrase pare hai; nAma, rUpa, guNa aura doSase rahita hai tathA deza, kAla aura vastuse bhI pRthak hai tuma vahI brahma ho-aisI apane antaHkaraNameM bhAvanA kro| yatparaM sakalavAgagocaraM gocaraM vimalabodhacakSuSaH / zuddhaciddhanamanAdivastu yad brahma tattvamasi bhAvayAtmani // 256 // jo prakRtise pare aura vANIkA aviSaya hai, nirmala jJAnacakSuoMse jAnA jA sakatA hai tathA zuddha ciddhana anAdi vastu hai, tuma vahI brahma ho--aisI apane antaHkaraNameM bhAvanA karo / pabhirUmimirayogi yogihRd-.. bhAvitaM na karaNairvibhAvitam / . buddhathavedyamanavadyabhUti yad brahma tattvamasi bhAvayAtmani // 257 // http://www.Apnihindi.com

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brama-bhAvanA kSudhA-pipAsA Adi chaH UrmiyoMse rahita yogijana jisakA hRdayameM dhyAna karate haiM, jo indriyoMse grahaNa nahIM kiyA jA sakatA tathA buddhise agamya aura stutya aizvaryazAlI hai tuma vahI brahma ho-aisI cittameM bhAvanA kro| bhrAntikalpitajagatkalAzrayaM __ svAzrayaM ca sadasadvilakSaNam / niSkalaM nirupamAnamRddhimad brahma tatvamasi bhAvayAtmani // 258 // jo isa bhrAntikalpita jagadrUpa kalAkA AdhAra hai, khayaM apane hI Azraya sthita hai, sat aura asat donoMse bhinna hai tathA jo niravayava, upamArahita aura parama aizvaryasampanna hai, vaha parabrahma hI tuma ho-aisA cittameM cintana kro| janmavRddhipariNatyapakSaya vyAdhinAzanavihInamavyayam / vizvasRSTyavanaghAtakAraNaM brahma tattvamasi bhAvayAtmani // 259 // jo janma, vRddhi ( bar3hanA ), pariNati ( badalanA ), apakSaya, vyAdhi aura nAza-zarIrake ina chahoM vikAroMse rahita aura avinAzI hai tathA vizvakI sRSTi, pAlana aura vinAzakA kAraNa hai vaha brahma hI tuma ho-aisI apane manameM bhAvanA kro| astamedamanapAstalakSaNaM nistaraGgajalarAzinizcalam / http://www.Apnihindi.com

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viveka-dhUgamaNi nityamuktamavibhaktamUrti yad brahma tatvamasi bhAvayAtmani // 26 // jo bhedarahita aura apariNAmikharUpa hai, taraGgahIna jalarAzike samAna nizcala hai tathA nityamukta aura vibhAgarahita hai vaha brahma hI tuma ho--aisA manameM vicaaro| ekameva sadanekakAraNaM kAraNAntaranirAsakAraNam / kAryakAraNavilakSaNaM svayaM brahma tattvamasi bhAvayAtmani // 26 // 'jo eka hokara bhI anekoMkA kAraNa tathA anya kAraNoMke niSedhakA kAraNa hai| kintu jo khayaM kArya-kAraNabhAvase alaga hai vaha brahma hI tuma ho-aisA manameM manana kro| nirvikalpakamanalpamakSaraM yatkSarAkSaravilakSaNaM param / nityamavyayasukhaM niraJjanaM brahma tatvamasi bhAvayAtmani // 262 // jo nirvikalpa, mahAn aura avinAzI hai, kSara (zarIra) aura akSara (jIva ) se bhinna hai tathA nitya, avyaya, AnandakharUpa aura niSkalaMka hai vaha brahma hI tuma ho-aisI hRdayameM bhAvanA kro| yadvibhAti sadanekadhA bhramA bAmarUpaguNavikriyAtmanA / http://www.Apnihindi.com

Page #348
hemavatsvayamavikriyaM sadA brahma tatvamasi bhAvayAtmani // 26 // jo sarvadA sat aura suvarNake samAna vayaM nirvikAra hai tathApi bhramavaza [ usake vikAra kaTaka-kuNDalAdike samAna ] nAnA nAma, rUpa, guNa aura vikAroMke rUpameM bhAsatA hai vaha brahma hI tuma ho-aisA apane cittameM cintana kro| yaccakAstyanaparaM parAtparaM pratyagekarasamAtmalakSaNam / satyacitsukhamanantamavyayaM brahma tattvamasi bhAvayAtmani // 26 // jo anapararUpase [ arthAt jisase pare aura koI na ho isa prakAra ] prakAzamAna hai, para ( avyakta prakRti ) se bhI pare hai, pratyak, ekarasa aura sabakA antarAtmA hai tathA saccidAnandavarUpa, ananta aura avyaya hai vaha brahma hI tuma ho-aisI apane antaHkaraNameM bhAvanA kro| uktamarthamimamAtmani svayaM ___ bhAvaya prathitayuktimirdhiyA / saMzayAdirahitaM karAmbuvat tena tatvanigamo bhaviSyati // 265 / / isa pUrvokta viSayako apanI buddhise [ vedAntakI ] prasiddha yuktiyoMdvArA apane cittameM svayaM vicAro / isase hastagata jalake samAna saMzaya-viparyayase rahita tattvabodha ho jAyagA / http://www.Apnihindi.com

Page #349
viveka-cUDAmaNi svaM bodhamAtra parizuddhata vijJAya saGghe nRpavacca sainye / - tadAtmanaivAtmani sarvadA sthito vilApaya brahmaNi dRzyajAtam // 266 // senAke bIcameM rahanevAle rAjAke samAna bhUtoMke saMghAtarUpa zarIra ke madhya meM sthita isa svayaMprakAzarUpa vizuddha tattvako jAnakara sadA tanmayabhAvase svasvarUpameM sthita rahate hue sampUrNa dRzyavargako usa brahmameM hI lIna karo / buddhau guhAyAM sadasadvilakSaNaM brahmAsti satyaM paramadvitIyam / / tadAtmanA yo'tra vasedguhAyAM punarna tasyAGgaguhApravezaH / / 267 // vaha sat-asatse vilakSaNa advitIya satya parabrahma buddhirUpa guhA meM virAjamAna hai / jo isa guhAmeM usase ekarUpa hokara rahatA hai, he vatsa ! usakA phira zarIrarUpI kandarA meM praveza nahIM hotA [ arthAt vaha phira janma grahaNa nahIM karatA ] vAsanA-tyAga jJAte vastunyapi balavatI vAsanAnAdireSA kartA bhoktApyahamiti dRDhA yAsya saMsArahetuH / pratyagdRSTayAtmani nivasatA sApaneyA prayatnAnmuktiM prAhustadiha munayo vAsanAtAnavaM yat // 268 // http://www.ApniHindi.com

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vAsanA - syAga Atma-vastukA jJAna ho jAnepara bhI, jo maiM kartA aura bhoktA hU~' isa rUpase dRr3ha hokara [ janma-maraNarUpa ] saMsArakA kAraNa hotI hai, usa prabala anAdi- vAsanAko pratyak ( Antarika ) dRSTise AtmasvarUpa meM sthita hokara prayatnapUrvaka dUra karanA cAhiye; kyoMki isa saMsAra meM vAsanAkI kSINatAko hI muniyoMne mukti kahA hai / 89 ahaMmameti yo bhAvo dehAkSAdAvanAtmani / adhyAso'yaM nirastavyo viduSA svAtmaniSThayA // 269 // deha - indriya Adi anAtma-vastuoMmeM jIvakA jo ahaM athavA mamabhAva hai yahI adhyAsa hai / vidvAnko AtmaniSThAdvArA ise dUra kara denA cAhiye / Apni Hindi com jJAtvA khaM pratyagAtmAnaM buddhitadvRttisAkSiNam / so'hamityeva sadvRttyAnAtmanyAtmamatiM jahi // 270 // pratyagAtmarUpa apane-Apako buddhi aura usakI vRttiyoMkA sAkSI jAnakara 'maiM vahI hU~' aisI samIcIna vRttise anAtma-vastuoM meM phailI huI AtmabuddhikA tyAga karo / lokAnuvartanaM tyaktvA tyaktvA dehAnuvartanam / zAstrAnuvartanaM tyaktvAsvAdhyAsApanayaM kuru // 271 // lokavAsanA, dehavAsanA aura zAstravAsanA ina tInoMko chor3akara AtmAmeM hue saMsAra ke adhyAsakA tyAga karo / lokavAsanayA jantoH zAstravAsanayApi ca / dehavAsanayA jJAnaM yathAvannaiva jAyate // 272 // http://www.ApniHindi.com

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viveka-cUDAmaNi lokavAsanA, zAstravAsanA aura dehavAsanA ina tInoMke kAraNa hI jIvako ThIka-ThIka jJAna nahIM hotA / saMsArakArAgRhamokSamicchorayomayaM vadanti tajjJAH paTuvAsanAtrayaM pAdanibaddhabhRGgalam / yo'smAdvimuktaH samupaiti muktim // 273 // saMsArarUpa kArAgArase mukta honekI icchAvAle puruSake liye, brahmajJa puruSa isa prabala vAsanAtrayako pairoMmeM par3I huI lohekI ber3I batalAte haiM / jo isase chuTakArA pA jAtA hai vahI mokSa prApta kara letA hai / jalAdisamparkavazAtprabhUta-indi.com durgandhadhUtAgarudivyavAsanA saGgharSaNenaiva vibhAti samya gvidhUyamAne sati bAhyagandhe // 274 // antaHzritAnantadurantavAsanA 7 dhUlIviliptA paramAtmavAsanA / vizuddhA prajJAtisaGgharSaNato pratIyate candanagandhavatsphuTA // 275 // jisa prakAra jala Adike saMsargavaza [ kisI anya ] atyanta durgandhayukta vastukA lepa car3ha jAnese dabI huI agarukI divya sugandha saGgharSaNa ( ghisane ) ke dvArA hI bAhya durgandhake dUra honepara phira acchI taraha pratIta hotI hai; usI prakAra anta: http://www.ApniHindi.com

Page #352
abhyAsa-nirAsa karaNameM sthita ananta durvAsanArUpI dhUlise DhakI huI paramAtmavAsanA buddhike atyanta saGgharSase zuddha hokara candanakI gandhake samAna hI spaSTa pratIta hone lagatI hai| anAtmavAsanAjAlaistirobhUtAtmavAsanA / nityAtmaniSThayA teSAM nAze bhAti svayaM sphuTA // 276 // anAtmavAsanAoMke samUhase AtmavAsanA chipa gayI hai; isaliye nirantara AtmaniSThAmeM sthita rahanese unakA nAza ho jAnepara vaha spaSTa bhAsane lagatI hai| yathA yathA pratyagavasthitaM mana stathA tathA muzcati baahyvaasnaaH| niHzeSamokSe sati vAsanAnA- . com mAtmAnubhUtiH pratibandhazUnyA // 277 // mana jaise-jaise antarmukha hotA jAtA hai, vaise-vaise hI vaha bAhya vAsanAoMko chor3atA jAtA hai / jisa samaya vAsanAoMse pUrNatayA chuTakArA ho jAtA hai, usa samaya AtmAkA pratibandhazUnya anubhava hone lagatA hai| adhyAsa-nirAsa svAtmanyeva sadAsthityA mano nazyati yoginaH / vAsanAnA kSayazcAtaH svAdhyAsApanayaM kuru // 278 // [cittavRttiyoMko rokakara ] nirantara AtmasvarUpameM hI sthira rahanese yogIkA mana naSTa ho jAtA hai aura usakI vAsanAoMkA bhI kSaya ho jAtA hai isaliye apane adhyAsako dUra kro| http://www.Apnihindi.com

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viveka-cUDAmaNi tamo dvAbhyAM rajaH sattvAtsatvaM zuddhena nazyati / tasmAtsattvamavaSTabhya svAdhyAsApanayaM kuru // 279 // rajoguNa aura sattvaguNase tama, sattvaguNase raja aura zuddha sakse sattvaguNakA nAza hotA hai isaliye zuddha sattvakA Azraya lekara apane adhyAsakA tyAga kro| prArabdhaM puSyati vapuriti nizcitya nishclH| dhairyamAlambya yatnena svAdhyAsApanayaM kuru // 28 // prArabdha hI zarIrakA poSaNa karatA hai, aisA nizcaya kara nizcalabhAvase dhairya dhAraNa karake yatnapUrvaka apane adhyAsako chodd'o| . nAhaM jIvaH paraM brahmetyatavyAvRttipUrvakam / vAsanAvegataH prAptakhAdhyAsApanayaM kuru // 281 // maiM jIva nahIM hU~, parabrahma hU~, isa prakAra apanemeM jIvabhAvakA niSedha karate hue, vAsanAtrayake vegase prApta hue jIvatvake adhyAsakA tyAga kro| zrutyA yuktyA khAnubhUtyA jJAtvA saarvaatmymaatmnH| kacidAbhAsataH prAptasvAdhyAsApanayaM kuru // 282 / / zruti, yukti aura apane anubhavase AtmAkI sarvAtmatAko jAnakara kabhI bhramase prApta hue apane adhyAsakA tyAga kro| anAdAnavisargAbhyAmISannAsti kriyA muneH / tadekaniSThayA nityaM svAdhyAsApanayaM kuru // 283 // bodhavAn muniko koI bhI vastu grAhya athavA tyAjya na honese kucha bhI kartavya nahIM hai, isaliye nirantara AtmaniSThAdvArA mAtmAmeM hue adhyAsako tyaago| http://www.Apnihindi.com

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abhyAsa-nirAsa 1 brahmaNyAtmatvadADharyAya svAdhyAsApanayaM kuru // 284 // tattvamasyAdivAkyotyabrahmAtmaikatvabodhataH 'tattvamasi' ( chAndo0 6 / 8) Adi mahAvAkyoMse hue brahma aura AtmAke ekatvajJAnase brahmameM Atmabuddhiko dRr3ha karane ke liye apane adhyAsako dUra karo / abhAvasya dehe'sminniHzeSavilayAvadhi / sAvadhAnena yuktAtmA svAdhyAsApanayaM kuru // 285 // isa dehameM jo ahaMbhAva ( maiMpana ) ho rahA hai, usakA jabataka pUrNatayA laya na ho jAya, tabataka sAvadhAnatApUrvaka yukta cittase apane adhyAsako dUra karo I ndi, com pratItirjIvajagatoH svabhavadbhAti yAvatA / tAvannirantaraM vidvansvAdhyAsApanayaM kuru // 286 // jabataka svapnake samAna jIva aura jagat kI pratIti ho rahI hai, tabataka he vidvan ! apane AtmAmeM hue isa adhyAsakA nirantara tyAga karate raho / nidrAyA lokavArtAyAH zabdAderapi vismRteH / cinAvasaraM dattvA cintayAtmAnamAtmani // 287 // nidrA, laukika bAtacIta athavA zabdAdi kisI se bhI AtmavismRtiko avasara na dekara arthAt kisI bhI kAraNa se svarUpAnusandhAnako na bhUlakara apane antaHkaraNameM nirantara AtmAkA cintana karo / http://www.ApniHindi.com

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mAtApitrormalodbhutaM malamAMsamayaM vapuH / tyaktvA cANDAlavaDUraM brahmIbhUya kRtI bhava // 28 // mAtA-pitAke malase utpanna tathA mala-mAMsase bhare hue isa zarIrako cANDAlake samAna dUrase hI tyAga kara brahmabhAvameM sthita hokara kRtakRtya ho jaao| ghaTAkAzaM mahAkAza ivAtmAnaM parAtmani / vilApyAkhaNDamAvena tUSNIM bhava sadA mune // 289 // he mune ! [ ghaTakA nAza honepara ] jaise ghaTAkAza mahAkAzameM mila jAtA hai, vaise hI jIvAtmAko paramAtmAmeM lIna karake sarvadA akhaNDabhAvase mauna hokara sthita rho| khaprakAzamadhiSThAnaM svayaMbhUya sadAtmanA / brahmANDamapi piNDANDaM tyajyatAM malabhANDavat // 29 // jagatkA adhiSThAna jo svayaMprakAza parabrahma hai, usa satkharUpase khayaM eka hokara piNDa aura brahmANDa donoM upAdhiyoMko malase bhare hue bhANDake samAna tyAga do| cidAtmani sadAnande dehArUDhAmahaMdhiyam / nivezya liGgamutsRjya kevalo bhava sarvadA // 291 // dehameM vyApta huI ahaMbuddhiko nityAnandavarUpa cidAtmAmeM sthita karake liGga-zarIrake abhimAnako chor3akara sadA advitIyarUpase sthita rho| yatraiSa jagadAmAso darpaNAntaH..puraM yathA / tahamAhamiti jJAtvA kRtakRtyo bhaviSyasi // 292 // http://www.Apnihindi.com

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ahaMpadArtha nirUpaNa jisameM yaha jagatkA AbhAsa darpaNameM pratibimbita nagarake samAna pratIta ho rahA hai, vaha brahma hI maiM hU~, aisA jAna lenepara tuma kRtakRtya ho jaaoge| yatsatyabhUtaM tadetya // 293 // jo cetana, advitIya, AnandakharUpa aura niSkriya brahma satyasvarUpa tathA apanA Adya ( pahalA - mUla ) svarUpa hai, usako prApta hokara naTake samAna dhAraNa kiye isa zarIrarUpI mithyA veSakI AsthA tyAga do / Apr di.com nijarUpamAdyaM cidadvayAnandamarUpamakriyam mithyAva purutsRjaitacchailUSavadveSamupAttamAtmanaH ahaMpadArtha-nirUpaNa sarvAtmanA dRzyamidaM naivAhamarthaH jAnAmyahaM sarvamiti pratItiH ahaMpadArthastvahamAdisAkSI 1 mRSaiva kSaNikatvadarzanAt / kuto'hamAdeH kSaNikasya sidhyet // 294 // yaha dRzya - jagat sarvathA mithyA hI hai / isakI kSaNikatA dekhane meM AtI hai, isaliye yaha ahaMpadArtha nahIM ho sakatA / ataH ina kSaNika ahaMkArAdiko 'maiM saba kucha jAnatA hU~' - aisI pratIti kaise ho sakatI hai ? - nityaM suSuptAvapi bhAvadarzanAt / http://www.ApniHindi.com

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viveka-cUDAmaNi brUte jo nitya iti zrutiH svayaM tatpratyagAtmA sadasadvilakSaNaH // 295 // ahaMpadArtha to ahaMkAra AdikA sAkSI hai, kyoMki usakI sattA suSupti meM bhI dekhI jAtI hai / svayaM zruti bhI use 'ajo nityaH' - aisA kahatI hai / ataH vaha pratyagAtmA hai aura sat-asat se vilakSaNa hai / vikAriNAM sarvavikAravettA nityo'vikAro bhavituM samaIti / sphuTaM manorathasvapnasuSuptiSu wwwmetayoH // 296 // ahaMkAra Adi vikArI vastuoMke samasta vikAroMko jAnanevAlA nitya tathA avikArI hI honA cAhiye / manoratha, svapna aura suSupti-kAlameM ina sthUla sUkSma donoM zarIroMkA abhAva bAra-bAra spaSTa dekhA gayA hai [ataH ye 'ahaMpadArtha AtmA' kaise ho sakate haiM ? ] ato'bhimAnaM tyaja mAMsapiNDe piNDAbhimAninyapi buddhikalpite / kAlatrayAbAdhyamakhaNDabodhaM jJAtvA svamAtmAnamupaihi zAntim // 297 // isaliye isa mAMsa-piNDa aura isake buddhi-kalpita abhimAnI jIvameM ahaMbuddhi chor3o aura apane AtmAko tInoM kAloMmeM abAdhita aura akhaNDa jJAnasvarUpa jAnakara zAnti-lAbha karo 1 http://www.ApniHindi.com

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97 tyajAmimAnaM kulagotranAma - rUpAzrameSvArdrazavAzriteSu liGgasya dharmAnapi kartRtAdIM ahaMkAra-nindA styaktvA bhavAkhaNDa sukhasvarUpaH / / 298 // isaliye libalibe mAMsa- piNDake Azrita rahanevAle, kula, gotra, nAma, rUpa aura AzramakA abhimAna chor3o tathA kartApana, bhoktA Adi liMgadehake dharmoko bhI tyAgakara akhaNDa AnandasvarUpa ho jAo / ahaMkAra - nindA santyanye pratibandhAH puMsaH saMsArahetavo dRSTAH / teSAmekaM mUlaM prathamavikAro bhavatyahaGkAraH ||299 // puruSako isa saMsAra -bandhanakI prAptike kAraNarUpa aura bhI aneka pratibandha haiM; kintu una sabakA mUla prathama vikAra ahaMkAra hI hai, [ kyoMki anya samasta anAtmabhAvoMkA prAdurbhAva isIse hotA hai ] / yAvatsyAtsvasya sambandho'haGkAreNa durAtmanA / tAvanna lezamAtrApi muktivArtA vilakSaNA // 300 // jabataka isa durAtmA ahaGkArase AtmAkA sambandha hai, tabataka mukti-jaisI vilakSaNa bAtakI lezamAtra bhI AzA na rakhanI cAhiye / ahaGkAragrahAnmuktaH svarUpamupapadyate / candravadvimalaH pUrNaH sadAnandaH svayaMpramaH || 301 // vi0 na0 1 http://www.ApniHindi.com

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viveka-cUDAmaNi ___ ahaMkArarUpI graha (rAhu ) se mukta ho jAnepara candramAke samAna AtmA nirmala, pUrNa evaM nityAnandasvarUpa khayaMprakAza hokara apane kharUpako prApta ho jAtA hai| yo vA pure so'hamiti pratIto buddhayA viklaptastamasAtimUDhayA / tasyaiva niHzeSatayA vinAze brahmAtmabhAvaH pratibandhazUnyaH // 302 // ajJAnase atyanta mohita buddhikI kalpanAse isa zarIrameM hI jo yahI maiM hU~'-aisI pratIti ho rahI hai, usakA sarvathA nAza ho jAnepara brahmameM nirbAdha AtmabhAva ho jAtA hai| brahmAnandanidhirmahAbalavatAhaGkAraporAhinA saMveSTayAtmani rakSyate guNamayaizcaNDaisvimirmastakaiH / vijJAnAkhyamahAsinA dyutimatA vicchidya zIrSatrayaM nirmUlyAhimimaMnidhi sukhakaraM dhIro'numoktuM kSamaH 303 brahmAnandarUpI paramadhanako ahaMkArarUpa mahAbhayaGkara sarpane apane sattva, raja, tamarUpa tIna pracaNDa mastakoMse lapeTakara chipA rakkhA hai; jaba vivekI puruSa anubhava-jJAnarUpa camacamAte hue mahAn khaDgase ina tInoM mastakoMko kATakara isa sarpakA nAza kara detA hai, tabhI vaha isa parama AnandadAyinI sampattiko bhoga sakatA hai| yAvadvA yatkizcidviSadoSasphUrtirasti ceddehe / kathamArogyAya mavettadahantApi yogino muktyai / 304 // http://www.Apnihindi.com

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ahaMkAra-nindA jabataka dehameM viSakA thor3A-sA bhI doSa rahatA hai, tabataka vaha use nIroga kaise rahane degA ? usI prakAra yogIkI muktike mArgameM ahaMkArakA yatkizcit leza bhI bhArI pratibandhaka hotA hai| ahamo'tyantanivRtyA ttkRtnaanaaviklpsNhtyaa| pratyaktattvavivekAdayamahamasIti vindate tattvam // 305 // ahaGkArakI niHzeSa nivRttise usase utpanna hue nAnA prakArake vikalpoMkA nAza ho jAnepara AtmatattvakA viveka ho jAnese 'yaha AtmA hI maiM hU~' aisA tattva-bodha prApta hotA hai / ahaGkartaryasinnahamiti matiM muzca sahasA vikArAtmanyAtmapratiphalajuSi svasthitimuSi / yadadhyAsAtprAptA janimRtijarAduHkhabahulA pratIcazcinmUrtestava sukhatanoH saMsRtiriyam // 306 // isa vikArAtmaka, Atmaprativimbayukta aura kharUpako chipAnevAle ahaMkArameM ahaMbuddhiko zIghra hI tyAga de / isake adhyAsase hI tujha caitanyamUrti, AnandasvarUpa pratyagAtmAko janma, maraNa, bur3hApA Adi nAnA prakArake duHkhoMse pUrNa yaha saMsArabandhana prApta huA hai| sadaikarUpasya cidAtmano vimo- . rAnandamUrteranavadyakIrteH naivAnyathA kApyavikAriNaste vinAhamadhyAsamamuSya saMsRtiH // 307 // http://www.Apnihindi.com

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viveka-cUDAmaNi isa ahaMkArarUpa adhyAsake binA tujha sarvadA ekarUpa, cidAtmA, vyApaka, AnandavarUpa, pavitrakIrti aura avikArI AtmAko aura kisI prakAra saMsAra-bandhanakI prApti nahIM ho sktii| tasAdahaGkAramimaM svazatraM bhokturgale kaNTakavatpratItam / vicchidya vijJAnamahAsinA sphuTaM muhvAtmasAmrAjyasukhaM yatheSTam // 308 // isaliye he vidvan ! bhojana karanevAle puruSake galemeM kaoNTeke samAna khaTakanevAle isa ahaMkArarUpa apane zatruko vijJAnarUpa mahAkhaDgase bhalI prakAra chedana kara AtmasAmrAjya-sukhakA yatheSTa bhoga kro| tato'hamAdevinivartya vRtti santyaktarAgaH paramArthalAbhAt / tUSNIM samAssvAtmasukhAnubhUtyA pUrNAtmanA brahmaNi nirvikalpaH // 309 // phira ahaMkAra AdikI kartRtva, bhoktRtva Adi vRttiyoMko haTAkara paramArtha-tattvakI prAptise rAgarahita hokara AtmAnandake anubhavase brahmabhAvameM pUrNatayA sthita hokara nirvikalpa aura mauna ho jaao| samUlakRtto'pi mahAnahaM puna yullekhitaH syAdyadi cetasA kSaNam / saJjIvya vikSepazataM karoti nabhasvatA prAvRSi vArido yathA // 310 // LATALATAA7. http://www.Apnihindi.com

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101 .. kriyA, cintA aura vAsanAkA tyAga ___ yaha prabala ahaMkAra jaDa-mUlase naSTa kara diyA jAnepara bhI yadi eka kSaNamAtrako cittakA samparka prApta kara le to punaH prakaTa hokara saikar3oM utpAta khar3e kara detA hai, jaise ki varSAkAlameM vAyuse saMyukta huA megha / kriyA, cintA aura vAsanAkA tyAga nigRhya zatrorahamo'vakAzaH kacinna deyo viSayAnucintayA / sa eva saJjIvanaheturasya prakSINajambIratarorivAmbu // 311 // isa ahaMkArarUpa zatrukA nigraha kara lenepara phira viSayacintanake dvArA ise zira uThAnekA avasara kabhI na denA cAhiye, kyoMki naSTa hue jambIrake vRkSake liye jalake samAna isake punarujjIvana (phira jI uThane ) kA kAraNa yaha viSaya-cintana hI hai| dehAtmanA saMsthita eva kAmI vilakSaNaH kAmayitA kathaM syAt / ato'rthasandhAnaparatvameva bhedaprasaktyA bhavabandhahetuH // 312 // jo puruSa dehAtma-buddhise sthita hai vahI kAmanAvAlA hotA hai| jisakA dehase sambandha nahIM hai, vaha vilakSaNa AtmA kaise sakAma ho sakatA hai ? isaliye bhedAsaktikA kAraNa honese viSaya-cintanameM lagA rahanA hI saMsAra-bandhanakA mukhya kAraNa hai / http://www.Apnihindi.com

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102 viveka cUDAmaNi kAryapravardhanAdvIjapravRddhiH paridRzyate / kAryanAzAdvIjanAzastasmAtkArya nirodhayet // 313 // kAryake bar3hanese usake bIjakI vRddhi hotI bhI dekhI jAtI hai aura kAryakA nAza ho jAnese bIja bhI naSTa ho jAtA hai| isaliye kAryakA hI nAza kara denA cAhiye / vAsanAvRddhitaH kArya kAryavRddhayA ca vAsanA / vardhate sarvathA puMsaH saMsAro na nivartate // 314 // vAsanAke bar3hanese kArya bar3hatA hai aura kAryake bar3hanese vAsanA bar3hatI hai| isa prakAra manuSyakA saMsAra-bandhana bilkula nahIM chUTatA / saMsArabandhavicchittyai tavayaM pradahedyatiH / vAsanAdhuddhiretAbhyAM cintayA kriyayA bahiH // 315 // isaliye saMsAra-bandhanako kATaneke liye muni ina donoMkA nAza kare / viSayoMkI cintA aura bAhya-kriyA inase hI vAsanAkI vRddhi hotI hai| tAbhyAM pravardhamAnA sA sUte saMsRtimAtmanaH / trayANAM ca kSayopAyaH sarvAvasthAsu sarvadA // 316 // sarvatra sarvataH sarva brahmamAtrAvalokanam / sadbhAvavAsanAdADharthAttattrayaM layamaznute // 317 // aura ina donoMse hI bar3hakara vaha vAsanA AtmAke liye saMsArarUpa bandhana utpanna karatI hai| ina tInoMke kSayakA upAya saba avasthAoMmeM sadA saba jagaha saba ora sabako brahmamAtra dekhanA hI http://www.Apnihindi.com

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103 kriyA, cintA aura vAsanAkA tyAga hai| isa brahmamaya vAsanAke dRr3ha ho jAnepara ina tInoMkA laya ho jAtA hai| kriyAnAze bhavecintAnAzo'sAdvAsanAkSayaH / vAsanAprakSayo mokSaH sA jIvanmuktiriSyate // 318 // kriyAke naSTa ho jAnese cintAkA nAza hotA hai aura cintAke nAzase vAsanAoMkA kSaya hotA hai; isa vAsanAkSayakA nAma hI mokSa hai aura yahI jIvanmukti kahalAtI hai| sadvAsanAsphUrtivijRmbhaNe sati hyasau vilInA tvhmaadivaasnaa| atiprakRSTApyaruNaprabhAyAM ___www. vilIyate sAdhu yathA tamisrA // 319 // sUryakI prabhAke udaya hote hI jaise atyanta ghora a~dherI rAtakA bhI sarvathA nAza ho jAtA hai usI prakAra brahma-vAsanAkI sphUrtikA vistAra honepara yaha ahaMkArAdikI vAsanAe~ lIna ho jAtI haiN| tamastamAkAryamanarthajAlaM na dRzyate satyudite dineze / . tathAdvayAnandarasAnubhUtI naivAsti bandho na ca duHkhagandhaH // 320 // sUryake udaya honepara jaise andhakAra aura usameM honevAle [ corI Adi ] anarthasamUha kahIM dikhalAyI nahIM dete, vaise hI isa advitIya AtmAnandake rasakA anubhava honepara na to saMsArabandhana rahatA hai aura na duHkhakA hI gandha rahatA hai| http://www.Apnihindi.com

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viveka-cUDAmaNi pramAda - nindA dRzyaM pratItaM pravilApayansvayaM sanmAtramAnandaghanaM vibhAvayan / sanbahirantaraM vA samAhitaH 104 kAlaM nayethAH sati karmabandhe // 329 // yadi tumhArA karmabandhana abhI zeSa hai to isa pratIyamAna dRzyakA laya karate hue tathA bAhara bhItara se sAvadhAna rahakara apane sattAmAtra Anandaghana svarUpakA cintana karate hue kAla-kSepa karo / pramAdo brahmaniSThAyAM na kartavyaH kadAcana / pramAdo mRtyurityAha bhagavAnbrahmaNaH sutaH || 322|| brahmavicArameM kabhI pramAda ( asAvadhAnI ) na karanA cAhiye, kyoMki brahmAjI ke putra ( bhagavAn sanatkumArajI ) ne 'pramAda mRtyu hai' aisA kahA hai / na pramAdAdanartho'nyo jJAninaH svasvarUpataH / tato mohastato'haMdhIstato bandhastato vyathA // 323 // vicAravAn puruSake liye apane svarUpAnusandhAna se pramAda karanese bar3hakara aura koI anartha nahIM hai, kyoMki isIse moha hotA hai aura mohase ahaMkAra, ahaMkAra se bandhana tathA bandhanase klezakI prApti hotI hai / viSayAbhimukhaM dRSTvA vidvAMsamapi vismRtiH / vikSepayati zrIdoSeryoSA jAramiva priyam // 324 // http://www.ApniHindi.com

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105 pramAda - nindA jisa prakAra kulaTA strI apane premI jAra - puruSako usakI buddhi bigAr3akara pAgala banA detI hai usI prakAra vidvAn puruSako bhI viSayoMmeM pravRtta hotA dekhakara AtmavismRti buddhidoSoMse kSipta kara detI hai / yathApakRSTaM zaivAlaM kSaNamAtraM na tiSThati / AvRNoti tathA mAyA prAjJaM vApi parAGmukham || 325 // jisa prakAra zaivAlako jalaparase eka bAra haTA denepara vaha kSaNabhara bhI alaga nahIM rahatA, [ turaMta hI phira usako Dha~ka letA hai ] usI prakAra AtmavicArahIna vidvAnko bhI mAyA phira ghera letI hai 1 lakSyacyutaM amihindi.com sadyadi cittamISa dbahirmukhaM sannipatettatastataH / pramAdataH pracyutakelikandukaH sopAnapaGktau patito yathA tathA // 326 // jaise asAvadhAnatAvaza ( hAthase chUTakara ) sIr3hiyoMpara girI huI khelakI geMda eka sIr3hI se dUsarI sIr3hIpara giratI huI nIce calI jAtI hai vaise hI yadi citta apane lakSya ( brahma) se haTakara thor3A-sA bhI bahirmukha ho jAtA hai to phira barAbara nIcehIkI ora giratA jAtA hai / viSameSvAvizaccetaH saGkalpayati tadguNAn / samyaksaGkalpanAtkAmaH kAmAtpuMsaH pravartanam // 327 // http://www.ApniHindi.com

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viveka-cUmamaNi viSayoMmeM lagA huA citta unake guNoMkA cintana karatA hai, phira nirantara cintana karanese unakI kAmanA jAgrat hotI hai aura kAmanAse puruSakI viSayoMmeM pravRtti ho jAtI hai| tataH svarUpavibhraMzo vibhraSTastu pttydhH| patitasya vinA nAzaM punarnAroha IkSyate / saGkalpaM varjayettasAtsarvAnarthasya kAraNam // 328 // viSayoMkI pravRttise manuSya AtmasvarUpase gira jAtA hai aura jo eka bAra svarUpase gira gayA, usakA nirantara adhaHpatana hotA rahatA hai tathA patita puruSakA nAzake sivA phira utthAna to prAyaH kabhI dekhA nahIM jAtA / isaliye sampUrNa anarthoMke kAraNarUpa saGkalpako tyAga denA caahiye| Hindi . com ataH pramAdAna paro'sti mRtyu vivekino brahmavidaH samAdhau / samAhitaH siddhimupaiti samyaka samAhitAtmA bhava sAvadhAnaH // 329 // isaliye vivekI aura brahmavettA puruSake liye samAdhimeM pramAda karanese bar3hakara aura koI mRtyu nahIM hai; samAhita puruSa hI pUrNa Atmasiddhi prApta kara sakatA hai| isaliye sAvadhAnatApUrvaka cittako samAhita ( sthira ) kro| asat-parihAra jIvato yasya kaivalyaM videhe sa ca kevalaH / patkizcitpazyato bhedaM bhayaM brUte yajuHzrutiH // 330 // http://www.Apnihindi.com

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107 asat-parihAra jisane jIte hue hI kaivalyapada prApta kara liyA hai usakI dehapAtake anantara bhI kaivalyamukti hI hotI hai, (bhedadIkI nahIM) kyoMki jo thor3A-sA bhI bheda dekhatA hai usake liye yajurvedakI zruti bhaya batAtI hai| yadA kadA vApi vipazcideSa __ brahmaNyanante'pyaNumAtrabhedam / : pazyatyathAmuSya bhayaM tadaiva yadvIkSitaM bhinnatayA pramAdAt // 331 // jaba kabhI yaha vidvAn ananta brahmameM aNumAtra bhI bheda-dRSTi karatA hai tabhI isako bhayakI prApti hotI hai, kyoMki svarUpake pramAdase hI akhaNDa AtmAmeM bhedakI pratIti huI hai| om zrutismRtinyAyazatairniSiddhe ___ dRzyetra yaH khAtmamatiM karoti / upaiti duHkhopari duHkhajAtaM niSiddhakartA sa malimluco yathA // 332 // zruti, smRti aura saikar3oM yuktiyoMse niSiddha hue isa dRzya * ( dehAdi ) meM jo Atmabuddhi karatA hai vaha niSiddha karma karanevAle corake samAna duHkhapara duHkha bhogatA hai| satyAbhisandhAnarato vimukto __ mahattvamAtmIyamupaiti nityam / mithyAbhisandhAnaratastu nazyed dRSTaM tadetadyadacoracorayoH // 33 // http://www.Apnihindi.com

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vivekacUDAmaNi 108 jo advitIya brahmarUpa satya padArthakI khoja karatA hai vahI mukta hokara apane nitya mahattvako prApta karatA hai aura jo mithyA dRzya padArthoMke pIche par3A rahatA hai vaha naSTa ho jAtA hai; aisA hI sAdhu aura corake viSaya meM* dekhA bhI gayA hai / yatirasadanusandhiM bandhahetuM vihAya svayamaya mahamasmItyAtmadRSTayaiva tiSThet / sukhayati nanu niSThA brahmaNi svAnubhUtyA harati paramavidyAkAryaduHkhaM pratItam // 334 // yatiko cAhiye ki asat-padArthoMkA pIchA chor3akara "yaha sAkSAt brahma hI maiM hU~' aisI AtmadRSTimeM hI sthira hokara rahe / apane anubhavase utpanna huI brahmaniSThA hI avidyAke kAryabhUta isa pratIyamAna prapaJcake duHkhako dUra karake parama sukha detI hai / bAhyAnusandhiH parivardhayetphalaM durvAsanAmeva tatastato'dhikAm / jJAtvA vivekaiH parihRtya bAhyaM svAtmAnusandhiM vidadhIta nityam ||335 // * isa prasaMgakA chAndogyopaniSad ( 6 / 16 / 1-2 ) meM isa prakAra varNana kiyA hai ki jisa vyaktipara corI karanekA sandeha hotA hai use rAjapuruSa tapAyA huA parazu dete haiM / yadi usane corI kI hotI hai aura vaha 'maiMne corI nahIM kI' aisA kahakara mithyA bhASaNa karatA hai to usase dagdha ho jAtA hai aura taba rAjapuruSa bhI use mAra DAlate haiM; aura yadi vaha vAstavameM cora nahIM hotA to satyase surakSita rahane ke kAraNa vaha usa parazuse dagdha nahIM hotA aura use rAjapuruSa bhI chor3a dete haiM / http://www.ApniHindi.com

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asat - parihAra bAhya viSayoMkA cintana apane durvAsanArUpa phalako hI uttarottara bar3hAtA hai isaliye vivekapUrvaka AtmakharUpako jAnakara bAhya viSayoMko chor3atA huA nitya AtmAnusandhAna hI karatA rahe / bAhye niruddhe manasaH prasannatA manaH prasAde bhavabandhanAzo bahirnirodhaH padavI vimukteH // 336 // paramAtmadarzanam / tasminsudRSTe bAhya padArthoMkA niSedha kara denepara manameM Ananda hotA hai aura manameM AnandakA udreka honepara paramAtmAkA sAkSAtkAra hotA hai aura usakA samyak sAkSAtkAra honepara saMsArabandhanakA nAza ho jAtA bAhya vastuoMkA niSedha 1 109 muktikA mArga hai 1 kaH paNDitaH sansadasadvivekI zrutipramANaH paramArthadarzI / kuryAdasato'valambaM jAnanhi svapAtahetoH zizuvanmumukSuH ||337|| sat-asat vastukA vivekI, zrutipramANakA jAnanevAlA, paramArtha- tattvakA jJAtA aisA kauna buddhimAn hogA jo muktikI icchA rakhakara bhI jAna-bUjhakara bAlakake samAna apane patanake hetu asat padArthoMkA grahaNa karegA / dehAdisaMsaktimato na muktimuktasya dehAdyabhimatyabhAvaH / http://www.ApniHindi.com

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viveka-cUDAmaNi suptasya no jAgaraNaM na jAgrataH svamastayominaguNAzrayatvAt // 338 // jisakI deha Adi anAtmavastuoMmeM Asakti hai usakI mukti nahIM ho sakatI aura jo mukta ho gayA hai usakA dehAdimeM abhimAna nahIM ho sktaa| jaise soye hue puruSako jAgRtikA anubhava nahIM ho sakatA aura jAgrat puruSako svapnakA anubhava nahIM ho sakatA, kyoMki ye donoM avasthAe~ bhinna guNoMke Azraya rahatI haiN| AtmaniSThAkA vidhAna . antarbahiH svaM sthirajaGgameSu www jJAnAtmanAdhAratayA vilokya / tyaktAkhilopAdhirakhaNDarUpaH pUrNAtmanA yaH sthita eSa muktaH // 339 // jo samasta sthAvara-jaGgama padArthoM ke bhItara aura bAhara apaneko jJAnakharUpase unakA AdhArabhUta dekhakara samasta upAdhiyoMko chor3akara akhaNDa-paripUrNase sthita rahatA hai, vahI mukta hai| sarvAtmanA bandhavimuktihetuH sarvAtmabhAvAma paro'sti kazcit / dRzyAgrahe satyupapadyate'sau sarvAtmabhAvo'sya sadAtmaniSThayA // 340 // saMsAra-bandhanase sarvathA mukta honemeM sarvAtma-bhAva ( sabako AtmArUpa dekhaneke bhAva ) se bar3hakara aura koI hetu nahIM hai| http://www.Apnihindi.com

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mAtmaniSThAkA vidhAna nirantara AtmaniSThAmeM sthita rahanese dRzyakA agrahaNa ( bAdha ) honepara isa sarvAtmabhAvakI prApti hotI hai / dRzyasyAgrahaNaM kathaM nu ghaTate dehAtmanA tiSThato bAhyArthAnubhavaprasaktamanasastattatkriyAM kurvataH / saMnyastAkhiladharmakarmaviSayairnityAtmaniSThAparai stattvaHkaraNIyamAtmani sdaanndecchubhiryjtH||341|| '. jo loga dehAtma-buddhise sthita rahakara bAhya padArthokI manameM Asakti rakhakara unhIMke liye nirantara kAmameM lage rahate haiM; unako dRzyakI apratIti kaise ho sakatI hai ? isaliye nityAnandake icchuka tattvajJAnIko cAhiye ki vaha samasta dharma, karma evaM viSayoMko tyAga kara nirantara AtmaniSThAmeM tatpara ho apane AtmAmeM pratIta honevAle isa dRzya-prapaJcakA prayatnapUrvaka bAdha kre| sArvAtmyasiddhaye bhikSoH kRtazravaNakarmaNaH / samAdhiM vidadhAtyeSA zAnto dAnta iti zrutiH // 342 // 'zAnto dAnta uparatastitikSuH' (bRha0 4 / 4 / 23 ) yaha zruti yatike liye vedAnta-zravaNake anantara sArvAtmyabhAvakI siddhike liye samAdhikA vidhAna karatI hai| ArUDhazakterahamo vinAzaH kartuM na zakyaH sahasApi paNDitaiH / ye nirvikalpAkhyasamAdhinizcalA stAnantarAnantamavA hi vAsanAH // 343 // http://www.Apnihindi.com

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viveka-cUDAmaNi 112 __ ahaMkArakI zakti jabataka bar3hI-car3hI rahatI hai tabataka koI vidvAn usakA ekAekI nAza nahIM kara sakatA, kyoMki jo nirvikalpa-samAdhimeM avicala-bhAvase sthita ho gaye haiM unake aMdara bhI vAsanAe~ dekhI jAtI haiN| ahaMbuddhathaiva mohinyA yojayitvAvRterbalAt / vikSepazaktiH puruSaM vikSepayati tadguNaiH // 344 // mohita kara denevAlI ahaMbuddhike sAtha apanI AvaraNazaktike dvArA puruSakA saMyoga karAkara vikSepazakti usa ( ahaMbuddhi) ke guNoMse manuSyako vikSipta kara detI hai| . vikSepazaktivijayo viSamo vidhAtuM www niHzeSamAvaraNazaktinivRttyabhAve / dRgdRzyayoH sphuTapayojalavadvibhAge nazyettadAvaraNamAtmani ca svabhAvAt / niHsaMzayena bhavati pratibandhazUnyo vikSepaNaM na hi tadA yadi cenmRSArthe // 345 // samyagvivekaH sphuTabodhajanyo vibhajya dRgdRzyapadArthatattvam / chinatti mAyAkRtamohabandhaM __ yasmAdvimuktasya punarna saMsRtiH // 346 // AvaraNazaktikI pUrNa nivRttike binA vikSepa-zaktipara vijaya prApta karanA atyanta kaThina hai / dUdha aura jalake samAna draSTA aura zyake alaga-alaga honekA spaSTa jJAna ho jAnepara AtmAmeM chAyI huI vaha AvaraNa-zakti apane Apa hI naSTa ho jAtI hai| http://www.Apnihindi.com

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113 AtmaniSThAkA vidhAna ma yadi mithyA dIkhanevAle [ ina buddhi Adi ] padArthoMmeM draSTA aura dRzya padArthoke kharUpako pRthak-pRthak karake, spaSTa bodhake kAraNa honevAlA niHsandehapUrvaka bAdharahita pUrNa viveka ho jAya to phira vikSepa nahIM hotA aura vaha viveka mAyAjanita mohabandhanako bhI kATa DAlatA hai| jisase mukta hue puruSako phira [ janmamaraNarUpa] saMsArakI prApti nahIM hotii| parAvaraikatvavivekavahni dehatyavidyAgahanaM ghazeSam / kiM syAtpunaH saMsaraNasya bIja madvaitabhAvaM samupeyuSo'sya // 347 // brahma aura AtmAkA ekatvajJAnarUpa agni avidyArUpa samasta vanako bhasma kara detA hai| [avidyAke sarvathA naSTa ho jAnepara ] jaba jIvako advaita-bhAvakI prApti ho jAtI hai taba usako punaH saMsAra-prAptikA kAraNa hI kyA raha jAtA hai ! AvaraNasya nivRtti bhavati ca smykpdaarthdrshntH| mithyAjJAnavinAza stadvadvikSepajanitaduHkhanivRttiH // 348 // AtmavastukA ThIka-ThIka sAkSAtkAra ho jAnese AvaraNakA nAza ho jAtA hai tathA mithyAjJAnakA nAza aura vikSepajanita duHkhakI nivRtti ho jAtI hai| vi.ca. http://www.Apnihindi.com

Page #375
viveka-cUrAmaNi adhiSThAna-nirUpaNa etatritayaM dRSTaM samyagrajjusvarUpavijJAnAt / tasAdvastu satattvaM jJAtavyaM bandhamuktaye viduSA // 349 // [ rajjumeM bhramake kAraNa sarpakI pratIti hotI hai aura usa mithyA pratItise hI bhaya, kampa Adi duHkhoMkI prApti hotI hai kintu dIpaka Adike dvArA jisa prakAra ] rajjuke kharUpakA yathArtha jJAna hote hI [ rajjukA ajJAna (AvaraNa), ajJAnajanya sarpa (mala) aura sarpa-pratItise honevAle bhaya, kampa Adi (vikSepa)] ye tInoM eka sAtha nivRtta hote dekhe jAte haiM [ usI prakAra AtmasvarUpakA jJAna honepara AtmAkA ajJAna, ajJAnajanya prapaJcakI pratIti aura usase honevAle duHkhakI eka sAtha hI nivRtti ho jAtI hai ] isaliye saMsAra-bandhanase chUTaneke liye vidvAnko tattvasahita AtmapadArthakA jJAna prApta karanA cAhiye / ayo'gniyogAdiva satsamanvayA mAtrAdirUpeNa viz2ambhate dhIH / tatkAryametadvitayaM yato mRSA dRSTaM bhramakhamamanoratheSu // 350 // agnike saMyogase jaise lohA [ kudAla Adi nAnA prakArake rUpoMko dhAraNa karatA hai ] usI prakAra AtmAke saMyogase buddhi [ zabda, sparza, rUpa, rasa aura gandha Adi ] nAnA prakArake viSayoMmeM prakAzita hotI hai| yaha dvaita-prapazca usa buddhikA hI kArya hai, isaliye mithyA hai| kyoMki bhrama, svapna aura manorathake samaya isakI pratItikA mithyAtva spaSTa dekhA hai| : http://www.Apnihindi.com

Page #376
adhiSThAna-nirUpaNa tato vikArA prakavarahamukhA dehAvasAnA viSayAzca sarve / kSaNe'nyathAbhAvitayA hamISA masattvamAtmA tu kadApi nAnyathA // 351 // isaliye ahaMkArase lekara dehataka prakRtike jitane vikAra athavA viSaya haiM ve sabhI kSaNa-kSaNameM badalanevAle honese asatya haiM, AtmA to kabhI nahIM badalatA, vaha to sadA hI ekarasa rahatA hai| nityAdvayAkhaNDacidekarUpo buddhayAdisAkSI sadasadvilakSaNaH / ahaMpadapratyayalakSitArthaHHindi.com pratyaksadAnandaghanaH parAnmA // 352 // jo 'ahaM' padakI pratItise lakSita hotA hai vaha nitya Anandaghana paramAtmA to sadA hI advitIya, akhaNDa, caitanyasvarUpa, buddhi AdikA sAkSI, sat-asatse bhinna aura pratyak (antaratama) hai / itthaM vipazcitsadasadvibhajya nizcitya tattvaM nijbodhdRssttyaa| jJAtvA khamAtmAnamakhaNDabodhaM tebhyo vimuktaH svayameva zAmyati // 353 // vidvAn puruSa isa prakAra sat aura asatkA vibhAga karake apanI jJAna-dRSTise tattvakA nizcaya karake aura akhaNDa bodhakharUpa AtmAko jAnakara asatpadArthoMse mukta hokara svayaM hI zAnta ho jAtA hai| http://www.Apnihindi.com

Page #377
viveka cUDAmaNi samAdhi-nirUpaNa ajJAnahRdayagrantheniHzeSavilayastadA samAdhinAvikalpena yadAdvaitAtmadarzanam // 354 // ajJAnarUpa hRdayakI pranthikA sarvathA nAza to tabhI hotA hai jaba nirvikalpa samAdhidvArA advaita AtmasvarUpakA sAkSAtkAra kara liyA jAtA hai| tvamahamidamitIyaM kalpanA buddhidoSAt prabhavati paramAtmanyadvaye nirvizeSe / * pravilasati samAdhAvasya sarvo vikalpo vilayanamupagacchedvastutatvAvadhRtyA // 355 // advitIya aura nirvizeSa paramAtmAmeM buddhike doSase 'tU, maiM, yaha' aisI kalpanA hotI hai aura vahI sampUrNa vikalpa samAdhimeM vighnarUpase sphurita hotA hai; kintu tattva-vastukA yathAvat grahaNa honese vaha saba lIna ho jAtA hai / zAnto dAntaH paramaparataH zAntiyuktaH samAdhi kurvanityaM kalayati yatiH svasya sarvAtmabhAvam / tenAvidyAtimirajanitAnsAdhudagdhvA vikalpAn brahmAkRtyAnivasati sukhaM niSkriyo nirvikalpaH // 356 // yogI puruSa cittakI zAnti, indriyanigraha, viSayoMse uparati aura kSamAse yukta hokara samAdhikA nirantara abhyAsa karatA huA apane sarvAtmabhAvakA anubhava karatA hai aura usake dvArA. avidyArUpa andhakArase utpanna hue samasta vikalpoMkA bhalIbhA~ti dhvaMsa http://www.Apnihindi.com

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197 samAdhinitapaNa karake niSkriya aura nirvikalpa hokara AnandapUrvaka brahmAkAravRttise rahatA hai| samAhitA ye pravilApya bAhya zrotrAdi cetaH svamahaM cidAtmani / ta eva muktA bhavapAzabandhai nAnye tu pArokSyakathAbhidhAyinaH // 357 // jo loga zrotrAdi indriyavarga tathA citta aura ahaMkAra ina bAhya vastuoMko AtmAmeM lIna karake samAdhimeM sthita hote haiM ve hI saMsAra-bandhanase mukta haiM, jo kevala parokSa brahmajJAnakI bAteM banAte rahate haiM ve kabhI mukta nahIM ho skte| upAdhibhedAtsvayameva Hin bhidyate copAdhyapohe svayameva kevlH| tasAdupAdhevilayAya vidvA nvasetsadAkalpasamAdhiniSThayA // 358 // upAdhike bhedase hI AtmAmeM bhedakI pratIti hotI hai aura upAdhikA laya ho jAnepara vaha kevala svayaM hI raha jAtA hai, isaliye upAdhikA laya karaneke liye vicAravAn puruSa sadA nirvikalpa-samAdhimeM sthita hokara rahe / sati sakto naro yAti sadbhAvaM hyeknisstthyaa| kITako bhramaraM dhyAyanbhramaratvAya kalpate // 359 // ekAgracittase nirantara satvarUpa brahmameM sthita rahanese manuSya brahmasvarUpa hI ho jAtA hai, jaise bhramarakA bhayapUrvaka dhyAna karate-karate kIr3A bhramarakharUpa hI ho jAtA hai / http://www.Apnihindi.com

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118 viveka-cUDAmaNi kriyAntarAsaktimapAsa kITako dhyAyanyathAliM balibhAvamRcchati / tathaiva yogI paramAtmatattvaM dhyAtvA samAyAti tadekaniSThayA // 360 // jisa prakAra anya samasta kriyAoMkI Asaktiko chor3akara kevala bhramarakA hI dhyAna karate-karate kIr3A bhramararUpa ho jAtA hai usI prakAra yogI ekaniSTha hokara paramAtmatattvakA cintana karatekarate paramAtmabhAvako hI prApta ho jAtA hai| . atIva sUkSma paramAtmatatvaM na sthUladRSTayA pratipattumarhati / samAdhinAtyantasusUkSmavRttyA ndi.com jJAtavyamAratizuddhabuddhibhiH // 361 // paramAtma-tattva atyanta sUkSma hai, use sthUla dRSTise koI bhI prApta nahIM kara sakatA, isaliye ati zuddha buddhivAle satpuruSoMko use samAdhidvArA ati sUkSmavRttise jAnanA cAhiye / yathA suvarNa puTapAkazodhitaM . tyaktvA malaM svAtmaguNaM samRcchati / tathA manaH sattvarajastamomalaM dhyAnena santyajya sameti tattvam // 362 // jisa prakAra [ agnimeM ] puTapAka-vidhise zodhA huA sonA sampUrNa malako tyAga kara apane svAbhAvika kharUpako prApta kara letA hai usI prakAra mana dhyAnake dvArA sattva-raja-tamarUpa malako tyAga kara Atmatattvako prApta kara letA hai| http://www.Apnihindi.com

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samAdhi-nirUpaNa nirantarAbhyAsavazAttaditthaM pakaM mano bramaNi lIyate ydaa| tadA samAdhiH sa vikalpavarjitaH svato'dvayAnandarasAnubhAvakaH // 363 // jisa samaya rAta-dinake nirantara abhyAsase paripakka hokara mana brahmameM lIna ho jAtA hai usa samaya advitIya brahmAnandarasakA anubhava karAnevAlI vaha nirvikalpa samAdhi svayaM hI siddha ho jAtI hai| samAdhinAnena samastavAsanA granthevinAzo'khilakarmanAzaH / antarbahiH sarvata eva sarvadA www . svarUpavisphUrtirayatnataH syAt // 364 // isa nirvikalpa-samAdhise samasta vAsanA-pranthiyoMkA nAza ho jAtA hai tathA vAsanAoMke nAzase sampUrNa karmokA bhI nAza ho jAtA hai aura phira bAhara-bhItara sarvatra binA prayatnake hI nirantara svarUpakI sphUrti hone lagatI hai| zruteH zataguNaM vidyAnmananaM mananAdapi / nididhyAsaM lakSaguNamanantaM nirvikalpakam // 365 // vedAntake zravaNamAtrase usakA manana karanA saugunA acchA hai aura mananase bhI lAkhagunA zreyaskara nididhyAsana (AtmabhAvanAko apane cittameM sthira karanA) hai / tathA nididhyAsanase bhI anantagunA nirvikalpa-samAdhikA mahattva hai [ jisase citta phira AtmasvarUpase kabhI calAyamAna hI nahIM hotA] / http://www.Apnihindi.com

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viveka-cUDAmaNi nirvikalpakasamAdhinA sphurTa brahmatattvamavagamyate dhruvam / nAnyathA calatayA manogateH pratyayAntaravimizritaM bhavet // 366 // nirvikalpa-samAdhike dvArA nizcaya hI brahmatattvakA spaSTa jJAna hotA hai| aura kisI prakAra vaisA bodha nahIM ho sakatA, kyoMki anya avasthAoMmeM cittavRttike caJcala rahanese usameM anyAnya pratItiyoMkA bhI mela rahatA hai| ataH samAdhatsva yatendriyaH sadA nirantaraM zAntamanAH pratIci / vidhvaMsaya dhvAntamanAyavidyayA kRtaM sadekatvavilokanena // 367 // isaliye sadA saMyatendriya hokara zAnta manase nirantara pratyagAtmA brahmameM citta sthira karo aura saccidAnanda brahmake sAtha apanA aikya dekhate hue anAdi avidyAse utpanna ajJAnAndhakArakA dhvaMsa kro| yogasya prathamaM dvAraM vAnirodho'parigrahaH / nirAzA ca nirIhA ca nityamekAntazIlatA // 368 // vANIko rokanA, dravyakA saMgraha na karanA, laukika padArthoMkI AzA chor3anA, kAmanAoMkA tyAga karanA aura nitya ekAntameM rahanA-ye saba yogakA pahalA dvAra haiN| http://www.Apnihindi.com

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121 samAdhi-nirUpaNa ekAntasthitirindriyoparamaNe heturdamazcetasaH saMrodhe karaNaM zamena vilayaM yAyAdahavAsanA / tenAnandarasAnubhUtiracalA brAhmI sadA yoginastasAcittanirodha eva satataM kAryaH prayatnAnmuneH // 369 // ekAntameM rahanA indriya-damanakA kAraNa hai, indriya-damana cittake nirodhakA kAraNa hai aura citta-nirodhase vAsanAkA nAza hotA hai tathA vAsanAke naSTa ho jAnese yogIko brahmAnandarasakA avicala anubhava hotA hai; isaliye muniko sadA prayatnapUrvaka cittakA nirodha hI karanA cAhiye / vAcaM niyacchAtmani taM niyaccha buddhau dhiyaM yaccha ca buddhisAkSiNi / taM cApi pUrNAtmani nirvikalpe vilApya zAntiM paramAM majasva // 370 // ___ vANIko manameM laya karo, manako buddhimeM aura buddhiko buddhike sAkSI AtmAmeM, tathA buddhi-sAkSI ( kUTastha ) ko nirvikalpa pUrNabrahmameM laya karake paramazAntikA anubhava kro|| dehaprANendriyamanobuddhayAdibhirupAdhibhiH / yaivRtteH samAyogastattadbhAvo'sya yoginH||371|| deha, prANa, indriya, mana aura buddhi ina upAdhiyoMmeMse jisajisake sAtha yogIkI citta-vRttikA saMyoga hotA hai usI-usI mokkI. usako prApti hotI hai| , ,,, http://www.Apnihindi.com

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viveka-cUDAmaNi tannivRtyA muneH samyaksarvoparamaNaM sukham / saMdRzyate sadAnandarasAnubhavaviplavaH || 372 || jaba usa munikA citta ina saba upAdhiyoM se nivRtta ho jAtA hai to usako pUrNa uparatikA Ananda spaSTatayA pratIta hone lagatA hai jisase usake cittameM saccidAnandarasAnubhavakI bAda Ane lagatI hai| vairAgya-nirUpaNa antastyAgo bahistyAgo viraktasyaiva yujyate / tyajatyantarbahiH saGga viraktastu viraktastu mumukSayA / / 373 || virakta hI Antarika aura bAhya donoM prakArakA tyAga karanA ThIka hai / vahI mokSakI icchAse Antarika aura bAhya saMgako tyAga detA hai / 122 bahistu viSayaiH saGgaM tathAntarahamAdibhiH / virakta eva zaknoti tyaktuM brahmaNi niSThitaH // 374 // indriyoMkA viSayoMke sAtha bAhya saMga aura ahaMkArAdike sAtha Antarika saMga -- ina donoMkA brahmaniSTha virakta puruSa hI tyAga kara sakatA hai / vairAgyabodhau puruSasya pakSivat pakSau vijAnIhi vicakSaNa tvam / vimuktisaudhAgratalAdhirohaNaM tAbhyAM vinA nAnyatareNa sidhyati // 375 // http://www.ApniHindi.com

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222 vairAgya-nirUpaNa he vidvan ! vairAgya aura bodha ina donoMko pakSIke donoM paMkhoMke samAna mokSakAmI puruSake paMkha samajho / ina donoMmeMse kisI bhI ekake binA kevala eka hI paMkhake dvArA koI muktirUpI mahalakI aTArIpara nahIM car3ha sakatA [ arthAt mokSaprAptike liye vairAgya aura bodha donoMkI hI AvazyakatA hai ] / atyantavairAgyavataH samAdhiH samAhitasyaiva dRddhprbodhH| prabuddhatattvasya hi bandhamukti muktAtmano nityasukhAnubhUtiH // 376 // atyanta vairAgyavAnko hI samAdhi-lAbha hotA hai, samAdhistha puruSako hI dRr3ha bodha hotA hai tathA sudRr3ha bodhavAnkA hI saMsArabandhana chUTatA hai aura jo saMsAra-bandhanase chUTa gayA hai usIko nityAnandakA anubhava hotA hai| vairAgyAnna paraM sukhasya janakaM pazyAmi vazyAtmanastaJcecchuddhatarAtmabodhasahitaM svArAjyasAmrAjyadhuka / etavAramajasramuktiyuvateyesmAttvamasmAtparaM sarvatrAspRhayA sadAtmani sadA prajJA kuru zreyase // 377 // jitendriya puruSake liye vairAgyase bar3hakara sukhadAyaka mujhe aura kucha bhI pratIta nahIM hotA aura vaha yadi kahIM zuddha AtmajJAnake sahita ho taba to svargIya sAmrAjyake sukhakA denevAlA hotA hai / yaha muktirUpa kAminIkA nirantara khulA huA dvAra hai| isaliye he vatsa !. tuma apane kalyANake liye saba orase imarahita hokara sadA sacidAnanda brahmameM hI apanI buddhiH sthira kro| . . http://www.Apnihindi.com

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viveka-cUDAmaNi AzAM chindhi viSopameSu viSayeSveSaiva mRtyoH sutistyaktvA jAtikulAzrameSvabhimati munycaatiduuraakriyaaH| dehAdAvasati tyajAtmadhiSaNAM prajJAM kuruSvAtmani tvaM draSTAsyamalo'si nirdvayaparaM brahmAsi ydvstutH||378|| viSake samAna viSama viSayoMkI AzAko chor3a do, kyoMki yaha [ svarUpavismRtirUpa ] mRtyukA mArga hai tathA jAti, kula aura Azrama AdikA abhimAna chor3akara dUrase hI koMko namaskAra kara do / deha Adi asat padArthoMmeM Atmabuddhiko chor3o aura mAtmAmeM ahaMbuddhi karo, kyoMki tuma to vAstavameM ina sabake draSTA aura mala tathA dvaitase rahita jo parabrahma hai, vahI ho| WWW.Apni Hindi.com dhyAna-vidhi lakSye brahmANi mAnasaM dRDhataraM saMsthApya bAhyendriyaM khasthAne vinivezya nizcalatanuzcopekSya dehasthitim / brahmAtmaikyamupetya tanmayatayA cAkhaNDavRcyAnizaM brahmAnandarasaM pibAtmani mudA zUnyaiH kimnyairdhmH||379|| cittako apane lakSya brahmameM dRr3hatApUrvaka sthirakara bAhya indriyoMko [ unake viSayoMse haTAkara ] apane-apane golakoMmeM sthira karo, zarIrako nizcala rakho aura usakI sthitikI ora dhyAnaH mata do| isa prakAra brahma aura AtmAkI ekatA karake tanmayabhAvale akhaNDa-vRttise aharniza mana-hI-mana AnandapUrvaka brahmAnandarasakA pAna karo aura yogI bAtoMse kyA lenA hai.................. http://www.Apnihindi.com

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"" dhyAna-vidhi anAtmacintanaM tyaktvA kazmalaM duHkhakAraNam / cintayAtmAnamAnandarUpaM yanmuktikAraNam // 380 // duHkhake kAraNa aura moharUpa anAtma-cintanako chor3akara AnandakharUpa AtmAkA cintana karo, jo sAkSAt muktikA kAraNa hai| eSa svayaMjyotirazeSasAkSI vijJAnakoze vilasatyajatram / lakSya vidhAyainamasadvilakSaNa makhaNDavRzyAtmatayAnubhAvaya // 381 // yaha jo svayaMprakAza sabakA sAkSI nirantara vijJAnamaya kozameM virAjamAna hai, samasta anitya padArthoMse pRthak isa paramAtmAko hI apanA lakSya banAkara isIkA [ tailadhArAvat ] akhaNDa-vRttise, Atma-bhAvase cintana kro| etamacchinnayA vRttyA prtyyaantrshuunyyaa| ullekhayanvijAnIyAtsvasvarUpatayA sphuTam // 382 // anya pratItiyoMse rahita akhaNDa-vRttise isa ekahIkA cintana karate hue yogI isIko spaSTatayA apanA svarUpa jAne / atrAtmatvaM dRDhIkurvamahamAdiSu santyajan / udAsInatayA teSu tiSThedghaTapaTAdivat // 383 // . isa prakAra isa paramAtmAmeM hI AtmabhAvako dRr3ha karatA huA aura ahaMkArAdimeM Atmabuddhi chor3atA huA unakI orase zarIrase bhinna ghaTa-paTa Adi vastuoMke samAna udAsIna ho jAya / http://www.Apnihindi.com

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viveka-cUDAmaNi vizuddhamantaHkaraNaM nivezya Atma-dRSTi zanaiH svarUpe sAkSiNyavabodhamAtre | zanairnizcalatAmupAnayan pUrNa svamevAnuvilokayettataH // 384 // sabake sAkSI aura jJAnasvarUpa AtmAmeM apane zuddha cittako lagAkara dhIre-dhIre nizcalatA prApta karatA huA antameM sarvatra apanehIko paripUrNa dekhe / dehendriyaprANamano'hamAdibhiH wwwsvAjJAnaklamairakhilairupAdhibhiH Om | vimuktamAtmAnamakhaNDarUpaM 126 pUrNa mahAkAzamivAvalokayet // 385 // apane ajJAnase kalpita deha, indriya, prANa, mana aura ahaMkAra Adi samasta upAdhiyoMse rahita akhaNDa AtmAko mahAkAzakI bhA~ti sarvatra paripUrNa dekhe / ghaTakalazakuzUlasUcimukhyai gaganamupAdhizatairvimuktamekam bhavati na vividhaM tathaiva zuddhaM paramahamAdivimuktamekameva // 386 // jisa prakAra AkAza ghaTa, kalaza, kuzUla ( anAjakA koThA ), sUcI (suI) Adi saikar3oM upAdhiyoMse rahita eka hI rahatA hai; nAnA: http://www.ApniHindi.com 1

Page #388
17 Atma-dRSTi upAdhiyoMke kAraNa vaha nAnA nahIM ho jAtA / usI prakAra ahaMkArAdri upAdhiyoMse rahita eka hI zuddha paramAtmA hai / brahmAdistambaparyantA mRSAmAtrA upAdhayaH / tataH pUrNa svamAtmAnaM pazyedekAtmanA sthitam || 387|| brahmAse lekara stamba (tRNa ) paryanta samasta upAdhiyA~ mithyA haiM isaliye apaneko sadA ekarUpase sthita paripUrNa AtmasvarUpa dekhanA cAhiye | yatra bhrAntyA kalpitaM yadviveke bhrAntenaze / tattanmAtraM naiva tasmAdvibhinnam / bhrAntidRSTAhitatvaM com rajjustadvadvizvamAtmasvarUpam // 388|| jisa vastu kI jahA~ (jisa AdhAra meM ) bhramase kalpanA ho jAtI hai usa AdhArakA ThIka-ThIka jJAna ho jAnepara vaha kalpita vastu tadrUpa hI nizcita hotI hai, usase pRthak usakI sattA siddha nahIM hotI / jisa prakAra bhrAntike naSTa honepara rajjumeM bhrAntivaza pratIta honevAlA sarpa rajjurUpa hI pratyakSa hotA hai vaise hI ajJAnake naSTa honepara sampUrNa vizva AtmasvarUpa hI jAna par3atA hai / svayaM brahmA svayaM viSNuH svayamindraH svayaM zivaH / svayaM vizvamidaM sarva svasmAdanyanna kiJcana // 389 // svayaM AtmA hI brahmA, vahI viSNu, vahI indra, vahI ziva aura vahI yaha sArA vizva hai, AtmAse bhinna aura kucha bhI nahIM hai / http://www.ApniHindi.com

Page #389
viveka-cUDAmaNi 125 - antaH svayaM cApi bahiH svayaM ca svayaM purastAtsvayameva pazcAt / svayaM havAcyA svayamapyudIcyA . tathopariSTAtsvayamapyadhastAt // 390 // Apa hI bhItara hai, Apa hI bAhara hai, Apa hI Age hai, Apa hI pIche hai, Apa hI dAyeM hai, Apa hI bAyeM hai aura Apa hI Upara hai, Apa hI nIce hai| taraGgaphenabhramabubudAdi sarva svarUpeNa jalaM yathA tthaa| * cideva dehAyahamantametat www sarvap cidevaikarasaM vizuddham // 391 // jaise taraGga, phena, bha~vara aura budbuda Adi kharUpase saba jala hI haiM, vaise hI dehase lekara ahaMkAraparyanta yaha sArA vizva bhI akhaNDa zuddhacaitanya AtmA hI hai| sadevedaM sarva jagadavagataM vAGmanasayoH sato'nyatrAstyeva prakRtiparasIni sthitavataH / pRthak kiM mRtsnAyAH kalazaghaTakumbhAdhavagataM vadatyeSa bhrAntastvamahamiti mAyAmadirayA // 392 // mana aura vANIse pratIta honevAlA yaha sArA jagat satsvarUpa hI hai; jo mahApuruSa prakRtise pare AtmakharUpameM sthita hai usakI dRSTimeM satse pRthak aura kucha bhI nahIM hai| miTTIse pRthak ghaTa, kalaza aura kumbha Adi kyA haiM ? manuSya mAyAmayI madirAse unmatta hokara hI maiM, tU'-aisI bhedabuddhiyukta vANI bolatA hai| http://www.Apnihindi.com

Page #390
129 Atma-STi kriyAsamamihAreNa yatra nAnyaditi shrutiH| bravIti dvaitarAhityaM mithyAdhyAsanivRttaye // 393 // kAryarUpa dvaitakA upasaMhAra karate hue 'jahA~ aura kucha nahIM dekhatA' aisI advaitaparaka zruti * mithyA adhyAsakI nivRttike liye bAraMbAra dvaitakA abhAva batalAtI hai| AkAzavanirmalanirvikalpa niHsImaniSpandananirvikAram / antarbahiHzUnyamananyamadvayaM svayaM paraM brahma kimasti bodhyam / / 394 // jo parabrahma svayaM AkAzake samAna nirmala, nirvikalpa, niHsIma, nizcala, nirvikAra, bAhara-bhItara saba orase zUnya, ananya aura advitIya hai vaha kyA jJAnakA viSaya ho sakatA hai ? vaktavyaM kimu vidyate'tra bahudhA brahmaiva jIvaH svayaM brahmetajjagadAtataM nu sakalaM brahmAdvitIyaM shruteH| brahmavAhamiti prabuddhamatayaH santyaktavAdyAH sphuTaM brahmIbhUya vasanti santatacidAnandAtmanaiva dhruvam // 395 // isa viSayameM aura adhika kyA kahanA hai ? jIva to khayaM brahma hI hai aura brahma hI yaha sampUrNa jagatarUpase phailA huA hai, kyoMki zruti * 'yatra nAnyat pazyati nAnyacchRNoti nAnyadvijAnAti sa bhUmA' (chAndogya0 7 / 24 / 1) vi0 ca09 http://www.Apnihindi.com

Page #391
viveka-cUDAmaNi 130 bhI kahatI hai ki brahma advitIya hai| aura yaha nizcaya hai, jinako yaha bodha huA hai ki maiM brahma hI hU~ ve bAhya viSayoMko sarvathA tyAga kara brahmabhAvase sadA saccidAnandasvarUpase hI sthita rahate haiN| jahi malamayakoze'haMdhiyotthApitAzAM prasabhamanilakalpe liGgadehe'pi pazcAt / nigamagaditakIrti nityamAnandamUrti khayamiti paricIya brahmarUpeNa tiSTha // 396 // isa malamaya kozameM ahaMbuddhise huI Asaktiko chor3o aura isake pazcAt vAyurUpa liGgadehameM bhI usakA dRr3hatApUrvaka tyAga karo, tayA jisakI kIrtikA veda bakhAna karate haiM usa AnandasvarUpa grAmako hI apanA kharUpa jAnakara sadA brahmarUpase hI sthira hokara rho| zavAkAraM yAvaddhajati manujastAvadazuciH parebhyaH syAtklezo jananamaraNavyAdhinilayaH / yadAtmAnaM zuddhaM kalayati zivAkAramacalaM tadA tebhyo mukto bhavati hi tadAha zrutirapi // 397 / / zruti bhI yahI kahatI hai ki manuSya jabataka isa mRtakatulya dehameM Asakta rahatA hai tabataka vaha atyanta apavitra rahatA hai aura janma, maraNa tathA vyAdhiyoMkA Azraya banA rahakara usako dUsaroMse atyanta kleza bhoganA par3atA hai| kintu jaba vaha apane kalyANakharUpa, acala aura zuddha AsmAkA sAkSAtkAra kara letA hai to una samasta kezoMse mukta ho jAtA hai / http://www.Apnihindi.com

Page #392
131 prapaJcakA bAdha 1 svAtmanyAropitA zeSAbhAsavastunirAsataH paraM brahma svayameva pUrNamadvayamakriyam // 398 // apane AtmAmeM Aropita samasta kalpita vastuoMkA nirAsa kara denepara manuSya svayaM advitIya, akriya aura pUrNa parabrahma hI hai / sati cittavRttau samAhitAyAM parAtmani brahmaNi nirvikalpe / na dRzyate kazcidayaM vikalpaH prapazcakA bAdha* prajalpamAtraH pariziSyate tataH / / 399|| nirvikalpa paramAtmA parabrahmameM cittavRttike sthira ho jAnepara yaha dRzya vikalpa kahIM bhI dikhAyI nahIM detA / usa samaya yaha kevala vAcArambhaNa ( vANIkI bakavAda ) mAtra hI raha jAtA hai / asatkalpo vikalpo'yaM vizvamityekavastuni / nirvikAre nirAkAre nirvizeSe bhidA kutaH ||400|| usa eka vastu brahmameM yaha saMsAra mithyA vastuke sadRza . kalpanAmAtra hai / bhalA nirvikAra, nirAkAra aura nirvizeSa vastumeM bheda kahA~se AyA ? draSTRdarzanadRzyAdibhAvazUnyaikavastuni nirvikAre nirAkAre nirvizeSe midA kutaH // 402 // usa draSTA, dRzya aura darzana Adi bhAvoMse zUnya, nirvikAra, nirAkAra aura nirvizeSa eka vastumeM bhalA bheda kahA~se AyA ? http://www.ApniHindi.com

Page #393
vivekacUDAmaNi ivAtyantaparipUrNaikavastuni / kalpArNava nirvikAre nirAkAre nirvizeSe midA kutaH // 402 // pralayakAlake samudrake samAna atyanta paripUrNa eka padArthameM jo nirvikAra, nirAkAra aura nirvizeSa hai, bhalA bheda kahA~se A gayA ? tejasIva tamo yatra pralInaM bhrAntikAraNam / advitIye pare tacve nirvizeSe bhidA kutaH // 403 // prakAzameM jaise andhakAra lIna ho jAtA hai vaise hI jisameM bhramakA kAraNa ajJAna lIna hotA hai usa advitIya aura nirvizeSa paramatattvameM bhalA bheda kahA~se A gayA ? ekAtmake pare tave bhedavArtA kathaM bhavet / suSuptau sukhamAtrAyAM bhedaH kenAvalokitaH // 404 // 132 ekAtmaka advitIya paramatattvameM bhalA bhedakI bAta hI kyA ho sakatI hai ? kevala sukhakharUpA suSupti meM kisane vibhinnatA dekhI hai ? na hyasti vizvaM paratattvabodhAt sadAtmani brahmaNi nirvikalpe / kAlatraye nApyahirIkSito guNe nambubindurmRgatRSNikAyAm ||405 || paramatattvake jAna lenepara satsvarUpa nirvikalpa parabrahmameM vizvakA kahIM patA bhI nahIM calatA; tInoM kAlameM bhI kabhI kisIne rajjumeM sarpa aura mRgatRSNAmeM jalakI bU~da nahIM dekhI / http://www.ApniHindi.com

Page #394
AtmacintanakA vidhAna mAyAmAtramidaM dvaitamadvaitaM paramArthataH / iti brUte zrutiH sAkSAtsuSuptAvanubhUyate // 406 // zruti sAkSAt kahatI hai ki vaha dvaita mAyAmAtra hai, vAstavameM to advaita hI hai; aura aisA hI suSuptimeM anubhava bhI hotA hai / ananyatvamadhiSThAnAdAropyasya nirIkSitam / paNDitai rajjusAdau vikalpo bhrAntijIvanaH // 407 // rajju-sarpa AdimeM buddhimAn puruSoMne adhyasta vastukA adhiSThAnase abheda spaSTa dekhA hai, isaliye [ brahmameM adhyasta yaha saMsArarUpa] vikalpa ajJAnajanya bhramake kAraNa hI jIvita ( sthita ) hai / ww AtmacintanakA vidhAna om cittamUlo vikalpo'yaM cittAbhAve na kazcana / atazcittaM samAdhehi pratyagrape parAtmani // 408 // yaha vikalpa cittamUlaka hai, cittakA abhAva honepara isakA kahIM nAma-nizAna bhI nahIM rhtaa| isaliye cittako pratyak caitanyasvarUpa AtmAmeM sthira kro| kimapi satatabodhaM kevalAnandarUpaM nirupamamativelaM nityamuktaM nirIham / niravadhi gaganAbhaM niSkalaM nirvikalpaM hRdi kalayati vidvAnbrahma pUrNa samAdhau // 409 // kisI nityabodhasvarUpa, kevalAnandarUpa, upamArahita, kAlAtIta, nityamukta, nizceSTa, AkAzake samAna niHsIma, kalA http://www.Apnihindi.com

Page #395
viveka-cUDAmaNi 134 rahita nirvikalpa pUrNa brahmakA vidvAn samAdhi-avasthAmeM apane antaHkaraNameM sAkSAt anubhava karate haiN| prakRtivikRtizUnyaM bhAvanAtItabhAvaM samarasamasamAnaM mAnasambandhadUram / nigamavacanasiddhaM nityamasatprasiddhaM / hRdi kalayati vidvAnbrama pUrNa smaadhau||410|| kAraNa aura kAryase rahita, mAnavI bhAvanAse atIta, samarasa, upamArahita, pramANoMkI pahu~case pare, veda-vAkyoMse siddha, nitya, asmat ( maiM ) rUpase sthita pUrNa brahmakA vidvAn samAdhi-avasthAmeM apane antaHkaraNameM anubhava karate haiN| ajaramamaramastAbhAsavastusvarUpaMdi.com stimitasalilarAziprakhyamAkhyAvihInam / zamitaguNavikAraM zAzvataM zAntamekaM hRdi kalayati vidvAnbrahma pUrNa samAdhau // 411 // ajara, amara, AbhAsazUnya, vastukharUpa, nizcala jalarAzike samAna, nAma-rUpase rahita, guNoMke vikArase zUnya, nitya, zAntakharUpa aura advitIya pUrNa brahmakA vidvAn samAdhi-avasthAmeM hRdayameM sAkSAt anubhava karate haiN| samAhitAntaHkaraNaH svarUpe vilokayAtmAnamakhaNDavaibhavam / vicchindhi bandhaM bhavagandhagandhitaM yatnena puMstvaM saphalIkuruSva // 412 // http://www.Apnihindi.com

Page #396
235 zyakI upakSA ___ apane svarUpameM cittako sthira karake akhaNDa aizvaryasampana AtmAkA sAkSAtkAra karo, saMsAra-gandhase yukta bandhanako kATa DAlo aura yatnapUrvaka apane manuSya-janmako saphala kro| sarvopAdhivinirmuktaM saccidAnandamadvayam / bhAvayAtmAnamAtmasthaM na bhUyaH kalpase'dhvane // 413 // samasta upAdhiyoMse rahita advitIya saccidAnandasvarUpa apane antaHkaraNameM sthita AtmAkA cintana karate raho; isase tuma phira saMsAra-cakrameM nahIM par3oge / - dRzyakI upekSA chAyeva puMsaH paridRzyamAna___www. mAmAsarUpeNa n phalAnubhUtyA / zarIramArAcchavavanirastaM punarne sandhatta idaM mahAtmA // 414 // manuSyakI chAyAke samAna kevala AbhAsarUpase dikhalAyI denevAle, isa zarIrakA, isake phalakA vicAra karake, zakke samAna eka bAra bAdha kara denepara mahAtmAgaNa ise phira svIkAra nahIM krte| satatavimalabodhAnandarUpaM sametya tyaja jaDamalarUpopAdhimetaM sudUre / atha punarapi naiSa saryatAM vAntavastu saraNaviSayabhUtaM kalpate kutsnaay||415|| apane nitya aura nirmala cidAnandamaya svarUpako prApta karake isa malarUpa jaDa upAdhiko dUrahIse sarvathA tyAga do aura phira http://www.Apnihindi.com

Page #397
viveka-cUDAmaNi kabhI isakI yAda bhI mata karo, kyoMki ugalI huI vastu to yAda karanepara ulaTI jI bigAr3anevAlI hI hotI hai / samUlametatparidahya vahnau sadAtmani brahmaNi nirvikalpe / tataH svayaM nityavizuddhabodhA nandAtmanA tiSThati vidvrisstthH||416|| . vicAravAnoMmeM zreSTha mahAtmAjana isa sthUla-sUkSma-jagatko isake mUla-kAraNa mAyAke sahita nirvikalpa satvarUpa brahmAgnimeM bhasma karake phira svayaM nitya vizuddha bodhAnandakharUpase sthita rahate haiM / * prArabdhasUtragrathitaM zarIraM www. prayAtu vA tiSThatu goriva srak / na tatpunaH pazyati tattvavettA nandAtmani brahmaNi lInadhRttiH // 417 // gau apane galemeM par3I huI mAlAke rahane athavA giranekI ora jaise kucha bhI dhyAna nahIM detI, isI prakAra prArabdhakI DorImeM piroyA huA yaha zarIra rahe athavA jAya, jisakI cittavRtti AnandavarUpa brahmameM lIna ho gayI hai vaha tattvavettA phira isakI ora nahIM dekhtaa| akhaNDAnandamAtmAnaM vijJAya svakharUpataH / kimicchan kasya vA hetodehaM puSNAti tattvavit / / 418 // akhaNDa AnandakharUpa AtmAko hI apanA svarUpa jAna lenepara kisa icchA athavA kisa kAraNase tattvavettA isa zarIrakA poSaNa kare ? http://www.Apnihindi.com

Page #398
137 AtmajJAnakA phala AtmajJAnakA phala saMsiddhasya phalaM tvetajjIvanmuktasya yoginaH / bahirantaH sadAnandarasAsvAdanamAtmani // 419 // - AtmajJAnameM samyak siddhi prApta kiye hue jIvanmukta yogIko yahI phala milatA hai ki apane AtmAke nityAnandarasakA. bAharabhItara nirantara AkhAdana kiyA kre| vairAgyasya phalaM bodho bodhasyoparatiH phalam / khAnandAnubhavAcchAntireSevoparateH phalam // 42 // vairAgyakA phala bodha hai aura bodhakA phala uparati (viSayoMse udAsInatA ) hai tathA uparatikA phala yahI hai ki AtmAnandake anubhavase citta zAnta ho jaay| indi.com yadyuttarottarAbhAvaH pUrvapUrva tu niSphalam / nivRttiH paramA tRptirAnando'nupamaH khataH // 421 // yadi pichalI-pichalI vastuoMkI prApti na ho to pahalI bAteM niSphala haiM, [ arthAt AtmazAntike binA uparati, uparatike binA bodha aura bodhake binA vairAgya niSphala haiM ] viSayoMse nivRtta ho jAnA hI parama tRpti hai aura vahI sAkSAt anupama Ananda hai| dRSTaduHkheSvanudvego vidyAyAH prastutaM phalam / yatkRtaM bhrAntivelAyAM nAnA karma jugupsitam / pazcAbharo vivekena tatkathaM kartumarhati // 422 // prArabdhavaza prApta hue duHkhoMse vicalita na honA hI AtmajJAnakA sabase pahalA phala hai / bhrAntike samaya puruSane jo nAnA http://www.Apnihindi.com

Page #399
viveka cUDAmaNi prakArake nindanIya karma kiye haiM unhIMko jJAna ho jAneke uparAnta yaha vivekapUrvaka kaise kara sakatA hai ? vidyAphalaM sthAdasato nivRttiH pravRttirajJAnaphalaM tadIkSitam / . tajjJAjJayoryanmRgatRSNikAdau - no cedvido dRSTaphalaM kimasAt // 423 // vidyAkA phala asatse nivRtta honA aura avidyAkA usameM pravRtta honA hai| ye donoM phala jJAnI aura ajJAnI puruSoMkI mRgatRSNA AdikI pratItimeM use jAnane yA na jAnanevAloMmeM dekhe gaye haiN| nahIM to [ yadi mUDha puruSake samAna vidvAnkI bhI asat padArthoM meM pravRtti banI rahI to vidyAkA pratyakSa phala hI kyA huA? ajJAnahRdayagranthevinAzo yadyazeSataH / anicchorviSayaH kinnu pravRtteH kAraNaM svtH||424|| yadi ajJAnarUpa hRdayakI pranthikA sarvathA nAza ho jAya to usa icchArahita puruSake liye sAMsArika viSaya kyA khataH hI pravRttike kAraNa ho jAyeMge ? vAsanAnudayo bhogye vairAgyasya paro'vadhiH / ahaMbhAvodayAbhAvo bodhasya paramo'vadhiH / lInavRtteranutpattirmaryAdoparatestu sA // 425 // bhogya vastuoMmeM vAsanAkA udaya na honA vairAgyakI carama avadhi hai, cittameM ahaMkArakA sarvathA udaya na honA hI bodhakI carama sImA hai aura lIna duI vRttiyoMkA punaH utpanna na honAyaha uparAmatAkI sImA hai| http://www.Apnihindi.com

Page #400
139 jIvanmuktake lakSaNa jIvanmuktake lakSaNa brahmAkAratayA sadA sthitatayA nirmuktabAdyArthadhIranyAveditabhogyabhogakalano nidrAluvadvAlavat / svamAlokitalokavajagadidaM pazyankvacillabdhadhIrAste kazcidanantapuNyaphalabhugdhanyaH samAnyo bhuvi / 426 // nirantara brahmAkAravRttise sthita rahaneke kAraNa jisakI buddhi bAhya viSayoMmeMse nikala gayI hai aura jo nidrAlu athavA bAlakake samAna dUsaroMke nivedana kiye hue hI bhogya padArthoMkA sevana karatA hai tathA kabhI viSayoMmeM buddhi jAnepara jo isa saMsArako khamaprapaJcake samAna dekhatA hai, vaha ananta puNyoMke phalakA bhoganevAlA koI jJAnI mahApuruSa isa pRthvItalameM dhanya hai aura sabakA mAnanIya hai| sthitaprajJo yatirayaM yaH sadAnandamaznute / brahmaNyeva vilInAtmA nirvikAro viniSkriyaH // 427 // jo yati parabrahmameM cittako lInakara vikAra aura kriyAkA tyAga karake sadA AnandasvarUpa brahmameM magna rahatA hai vaha sthitaprajJa kahalAtA hai| brahmAtmanoH zodhitayorekabhAvAvagAhinI / nirvikalpA ca cinmAtrA vRttiH prajJeti kathyate / susthitA sA bhavedyasya jIvanmuktaH sa ucyate // 428 // ['tattvamasi' Adi mahAvAkyoMse ] zodhita brahma aura AtmAkI ekatAko grahaNa karanevAlI vikalparahita cinmAtravRttiko prajJA http://www.Apnihindi.com

Page #401
viveka cUDAmaNi 140 kahate haiN| yaha cinmAtra-vRtti jisakI sthira ho jAtI hai vahI jIvanmukta kahA jAtA hai| yasya sthitA bhavetprajJA yasyAnando nirantaraH / prapaJco vismRtaprAyaH sa jIvanmukta iSyate // 429 // jisakI prajJA sthira hai, jo nirantara AtmAnandakA anubhava karatA hai aura prapaJcako bhUlA-sA rahatA hai vaha puruSa jIvanmukta kahalAtA hai| lInadhIrapi jAgarti yo jAgraddharmavarjitaH / bodho nirvAsano yasya sa jIvanmukta iSyate // 430 // ___ vRttike lIna rahate hue bhI jo jAgatA rahatA hai kintu vAstavameM jo jAgRtike dharmoMse rahita hai* tathA jisakA bodha sarvathA vAsanArahita hai vaha puruSa jIvanmukta kahalAtA hai / zAntasaMsArakalanaH kalAvAnapi niSkalaH / yaH sacitto'pi nizcintaH sa jIvanmukta iSyate // 431 // jisakI saMsAra-vAsanA zAnta ho gayI hai, jo kalAvAn hokara bhI kalAhIna hai arthAt vyavahAradRSTimeM Uparase vikAravAn vRttike lIna rahate hue bhI jo jAgatA rahatA hai| isakA abhiprAya yaha hai ki yadyapi usakA citta sampUrNa dRzya padArthoMkA bAdha karake nirantara brahmameM lIna rahatA hai tathApi vaha soye hue puruSake samAna saMzAzUnya nahIM ho jAtA, saba vyavahAra yathAvat karatA rahatA hai| kintu vyavahAra karate hue bhI use svapnavat samajhaneke kAraNa usakI anya puruSoMke samAna dRzya padArthoMmeM AsthA nahIM hotI / isaliye 'vAstavameM vaha jAgatike dharmose rahita hai|' http://www.Apnihindi.com

Page #402
jIvanmukaMke lakSaNa pratIta hotA huA bhI jo nirantara apane nirvikAra kharUpameM hI sthita rahatA hai tathA jo cittayukta honepara nizcinta hai vaha puruSa jIvanmukta mAnA jAtA hai| vartamAne'pi dehe'siJchAyAvadanuvartini / ahaMtAmamatAbhAvo jIvanmuktasya lakSaNam // 432 // prArabdhakI samAptiparyanta chAyAke samAna sadaiva sAtha rahanevAle isa zarIrake vartamAna rahate hue bhI isameM ahaM-mamabhAva ( maiMmerApana ) kA abhAva ho jAnA jIvanmuktakA lakSaNa hai / atItAnanusandhAnaM bhaviSyadavicAraNam / audAsInyamapi prApte jIvanmuktasya lakSaNam // 433 // bItI huI bAtako yAda na karanA, bhaviSyakI cintA na karanA aura vartamAnameM prApta hue sukha-duHkhAdimeM udAsInatA-yaha jIvanmuktakA lakSaNa hai| guNadoSaviziSTe'sinsvabhAvena vilakSaNe / sarvatra samadarzitvaM jIvanmuktasya lakSaNam // 434 // apane AtmakharUpase sarvathA pRthak isa guNa-doSamaya saMsArameM sarvatra samadarzI honA jIvanmuktakA lakSaNa hai| iSTAniSTArthasamprAptau samadarzitayAtmani / ubhayatrAvikAritvaM jIvanmuktasya lakSaNam // 435 // iSTa athavA aniSTa vastukI prAptimeM samAnabhAva rakhaneke kAraNa donoM hI avasthAoMmeM cittameM koI bhI vikAra na honA jIvanmukta puruSakA lakSaNa hai| http://www.Apnihindi.com

Page #403
viveka-cUDAmaNi 142 brahmAnandarasAkhAdAsaktacittatayA yateH / antarbahiravijJAnaM jIvanmuktasya lakSaNam // 436 // brahmAnandarasAkhAdameM cittakI Asakti rahaneke kAraNa bAhya aura Antarika vastuoM kA koI jJAna na honA jIvanmukta yatikA lakSaNa hai| dehendriyAdau kartavye mamAbhAvavarjitaH / audAsInyena yastiSThetsa jIvanmuktalakSaNaH || 437 // deha tathA indriya AdimeM aura kartavyameM jo mamatA aura ahaMkAra se rahita hokara udAsInatApUrvaka rahatA hai vaha puruSa jIvanmuktake lakSaNase yukta hai / vijJAta Atmano yasya brahmabhAvaH zruterbalAt / jIvanmuktalakSaNaH || 438 // bhavabandhavinirmuktaH sa jisane zruti-pramANase apane AtmAkA brahmatva jAna liyA hai aura jo saMsAra-bandhanase rahita hai vaha puruSa jIvanmuktake lakSaNoMse sampanna hai / ibhAvastadanyake | dehendriyeSvahaMbhAva yasya no bhavataH kApi sa jIvanmukta iSyate ||439 // jisakA deha aura indriya AdimeM ahaMbhAva tathA anya vastuoMmeM. idaM (yaha ) bhAva kabhI nahIM hotA vaha puruSa jIvanmukta mAnA jAtA hai| na pratyagbrahmaNorbhedaM kadApi brahmasargayoH / prajJayA yo vijAnAti sa jIvanmukta iSyate ||440 // jo apanI tattvAvagAhinI buddhise AtmA aura brahma tathA brahma aura saMsArameM koI bheda nahIM dekhatA vaha puruSa jIvanmukta mAnA jAtA hai / http://www.ApniHindi.com

Page #404
943 jIvanmukake lakSaNa sAdhubhiH pUjyamAne'sinpIDyamAne'pi durjnaiH| samabhAvo bhavedyasya sa jIvanmukta iSyate // 441 // sAdhu puruSoMdvArA isa zarIrake satkAra kiye jAnepara aura duSTajanoMse pIr3ita honepara bhI jisake cittakA samAnabhAva rahatA hai vaha manuSya jIvanmukta mAnA jAtA hai| yatra praviSTA viSayAH pareritA nadIpravAhA iva vArirAzau / linanti sanmAtratayA na vikriyA __mutpAdayantyeSa yatirvimuktaH // 442 // samudrameM mila jAnepara jaise nadIkA pravAha samudrarUpa ho jAtA hai vaise hI dUsaroMke dvArA prastuta kiye viSaya AtmakharUpa pratIta honese jisake cittameM kisI prakArakA kSobha utpanna nahIM karate vaha yatizreSTha jIvanmukta hai| vijJAtabramatatvasya yathApUrva na sNsRtiH| asti cena sa vijJAtabrahmabhAvo bahirmukhaH // 443 // brahmatattvake jAna lenepara vidvAnko pUrvavat saMsArakI AsthA nahIM rahatI aura yadi phira bhI saMsArakI AsthA banI rahI to samajhanA cAhiye ki vaha to saMsArI hI hai use brahmatattvakA jJAna hI nahIM huaa| prAcInavAsanAvegAdasau saMsaratIti cet / / na sadekatvavijJAnAnmandImavati vAsanA // 444 // http://www.Apnihindi.com

Page #405
viveka-cUDAmaNi __ yadi kaho ki pUrvavAsanAkI prabalatAse phira bhI isakI saMsArameM pravRtti raha sakatI hai, to aisI bAta nahIM hai, kyoMki brahmake ekatvajJAnase isakI vAsanA kSINa ho jAtI hai| atyantakAmukasyApi vRttiH kuNThati mAtari / tathaiva brahmaNi jJAte pUrNAnande manISiNaH // 445 // jisa prakAra atyanta kAmI puruSakI bhI kAmavRtti mAtAko dekhakara kuNThita ho jAtI hai usI prakAra pUrNAnandasvarUpa brahmako jAna lenepara vidvAnkI saMsArameM pravRtti nahIM hotii| . prArabdha-vicAra nididhyAsanazIlasya bAhyapratyaya IkSyate / bravIti zrutiretasya prArabdhaM phaladarzanAt // 446 // nididhyAsanazIla (AtmacintanameM lage hue) puruSako bAhya padArthokI pratIti hotI dekhI jAtI hai, phala-bhoga dekhA jAneke kAraNa zruti use usakA prArabdha batalAtI hai| .. sukhAdyanubhavo yAvattAvatprArabdhamiSyate / : phalodayaH kriyApUrvo niSkriyo na hi kutracit // 447 // [ yuktise bhI ] jabataka sukha-duHkha AdikA anubhava hai tabataka prArabdha mAnA jAtA hai, kyoMki phalakA bhoga kriyApUrvaka hotA hai, binA karmake kahIM nahIM hotaa| ___ ahaM brahmeti vijJAnAtkalpakoTi zatArjitam / .... saJcitaM. vilayaM yAti prabodhAtsvamakarmavat // 448 // http://www.Apnihindi.com

Page #406
prArampa-vicAra jaga jAnepara jaise skhamAvasthAke karma lIna ho jAte haiM vaise hI maiM brahma huuN| aisA jJAna hote hI karor3oM kalpoMke sazcita karma naSTa ho jAte haiN| yatkRtaM svamavelAyAM puNyaM vA pApamulbaNam / suptotthitasya kiM tatsyAtsvargAya narakAya vA // 449 // khamAvasthAmeM jo bar3e-se-bar3A puNya athavA pApa kiyA jAtA hai, kyA jaga par3anepara vaha svarga athavA narakakI prAptikA kAraNa ho sakatA hai ! svamasaGgamadAsInaM parijJAya namo yathA / na zliSyate yatiH kizcitkadAcidbhAvikarmabhiH // 450 // jo yati apaneko AkAzake samAna asaMga aura udAsIna jAna letA hai vaha kisI bhI AgAmI karmase kabhI thor3A-sA bhI lipta nahIM ho sktaa| na namo ghaTayogena surAgandhena lipyate / tathAtmopAdhiyogena taddhamai va lipyate // 451 // jaise ghar3eke sambandhase ghar3emeM rakhI huI madirAkI gandhase AkAzakA koI sambandha nahIM hotA usI prakAra upAdhike sambandhase AtmA upAdhike dharmose lipsa nahIM hotaa| jJAnodayAtpurArabdhaM karma jJAnAna nazyati / adatvA svaphalaM lakSyamuddizyotsRSTavANavat // 452 // vyAghrabuddhayA vinirmukto bANaH pazcAttu gomto| . . na tiSThati chinasyeva lakSya vegena nirbharam // 45 // vi.ca010 http://www.Apnihindi.com

Page #407
146 viveka-cUDAmaNi - lakSyakI ora chor3a diye gaye bANake samAna jJAnake udayase pUrva hI Arambha huA karma apanA phala diye binA jJAnase naSTa nahIM hotA, jaise vyAghra samajhakara gaukI ora chor3A huA bANa pIche usako gau jAna lenepara bhI bIca meM nahIM rokA jA sakatA, vaha to turaMta apane lakSyako vedha hI detA hai| prArabdhaM balavattaraM khalu vidA bhogena tasya kSayaH samyagjJAnahutAzanena vilayaH prAksazcitAgAminAm / brahmAtmaikyamavekSya tanmayatayA ye sarvadA saMsthitAsteSAM tatritayaM na hi kvacidapi brahmaiva te nirgunnm||454|| vidvAnkA prArabdha-karma avazya hI balavAn hotA hai| usakA kSaya bhoganese hI ho sakatA hai| usake atirikta pUrvasaJcita aura AgAmI karmoMkA to tattvajJAnarUpa agnise kSaya ho jAtA hai / kintu jo brahma aura AtmAkI ekatAko jAnakara sadA usI bhAvameM sthita rahate haiM unakI dRSTimeM to ve (prArabdha, saJcita aura AgAmI ) tInoM prakArake hI karma kahIM nahIM haiM, ve to mAno sAkSAt nirguNa brahma hI haiN| / upAdhitAdAtmyavihInakevala brahmAtmanaivAtmani tiSThato muneH / prArabdhasadbhAvakathA na yuktA svamArthasambandhakatheva jaagrtH||455|| jo munizreSTha upAdhike sambandhako chor3akara kevala brahmAtmabhAvase hI apane kharUpameM sthita rahatA hai usake prArabdha kokI http://www.Apnihindi.com

Page #408
147 prArabdha-vicAra sthitikI bAta svapnameM dekhe hue padArthoMse jage hue puruSakA sambandha batAneke samAna anucita hai| na hi prabuddhaH pratibhAsadehe dehopayoginyapi ca prpnyce| karotyahantAM mamatAmidantAM kintu svayaM tiSThati jAgareNa // 456 // jagA huA puruSa svapnake prAtibhAsika deha tathA usa dehake upayogI svapna-prapazcameM kabhI ahaMtA, mamatA aura idaMtA ( maiMpana, merApana aura yahapana ) nahIM karatA / vaha to kevala jAgratbhAvase hI rahatA hai| na tasya mithyArthasamarthanecchA.com na saGgrahastajagato'pi dRSTaH / tatrAnuvRttiryadi cenmRSArthe nanidrayA mukta itISyate dhruvam // 457 // usako na to mithyA vastuoMko siddha karanekI icchA hotI hai aura na usake pAsa sAMsArika padArthoM kA saMgraha hI dekhA jAtA hai / yadi phira bhI usakI mithyA padArthoM meM pravRtti rahe to yaha nizcaya hai ki vAstavameM usakI nIMda TUTI hI nahIM hai| 'tadvatpare brahmaNi vartamAnaH sadAtmanA tiSThati nAnyadIkSate / smRtiyathA "khavilokitArthe . .... * tathA vidaH prAzanamocanAdau 458 // IN http://www.Apnihindi.com

Page #409
viveka-cUDAmaNi 148 isI prakAra sadA brahmabhAvameM rahanevAlA puruSa brahmarUpase hI sthita rahatA hai, vaha [ brahmake sivA ] aura kucha nahIM dekhatA / jaise svapnameM dekhe hue padAryoMkI yAda AyA karatI hai vaise hI vidvAnkI bhojana karanA aura chor3anA Adi kriyAe~ svabhAvavaza apane Apa huA karatI haiN| .. karmaNA nirmito dehaH prArabdhaM tasya kalpyatAm / nAnAderAtmano yuktaM naivAtmA karmanirmitaH // 459 // deha karmohIse banA huA hai, ataH prArabdha bhI usIkA samajhanA cAhiye, anAdi AtmAkA prArabdha mAnanA ThIka nahIM, kyoMki AtmA karmoMse banA huA nahIM hai| ajo nitya iti brUte zrutireSA tvamoghavAk / tadAtmanA tiSThato'sya kutaH prArabdhakalpanA // 460 // AtmA ajanmA, nitya aura anAdi hai| aisA yathArtha kathana karanevAlI zruti kahatI hai, phira usa AtmasvarUpase hI sadA sthita rahanevAle vidvAnke prArabdhakarma zeSa rahanekI kalpanA kaise ho sakatI hai ? prArabdhaM sidhyati tadA yadA dehAtmanA sthitiH| dehAtmabhAvo naiveSTaH prArabdhaM tyajyatAmataH // 461 // prArabdha to tabhItaka siddha hotA hai jabataka dehameM AtmabhAvanA rahatI hai aura dehAtmabhAva mumukSuke liye iSTa nahIM hai; isaliye prArabdhakI avasthAko bhI chor3a denA cAhiye / http://www.Apnihindi.com

Page #410
149 prArabdha-vicAra zarIrasthApi prArabdhakalpanA bhrAntireva hi / adhyastasya kutaH sacamasattvasya kuto janiH / ajAtasya kuto nAzaH prArabdhamasataH kutaH // 462 / / aura vAstavameM to zarIrakA bhI prArabdha mAnanA bhrama hI hai, kyoMki vaha to svayaM adhyasta ( bhramase kalpita ) hai aura adhyasta vastukI sattA hI kahA~ hotI hai ? tathA jisakI sattA hI na ho; usakA janma bhI kahA~se AyA ? aura jisakA janma hI na ho, usakA nAza bhI kaise ho sakatA hai isa prakAra jo sarvathA sattAzUnya hai usakA prArabdha kaise ho sakatA hai ? jJAnenAjJAnakAryasya samUlasya layo yadi / tiSThatyayaM kathaM deha iti zakAvato jaDAn / samAdhAtuM bAhyadRSTayA prArabdhaM vadati zrutiH // 463 // na tu dehAdisatyatvabodhanAya vipazcitAm / yataH zruterabhiprAyaH paramArthaikagocaraH // 464 // jinako aisI zaGkA hotI hai ki yadi jJAnase ajJAnakA mUlasahita nAza ho jAtA hai to jJAnIkA yaha sthUla deha kaise rahatA hai, una mUryoko samajhAneke liye zruti UparI dRSTi se prArabdhako usakA kAraNa batalA detI hai / vaha vidvAnko dehAdikA satyatva samajhAneke liye aisA nahIM kahatI; kyoMki zrutikA abhiprAya to ekamAtra paramArthavastukA varNana karanemeM hI hai| http://www.Apnihindi.com

Page #411
150 150 viveka-cUDAmaNi nAnAtva-niSedha paripUrNamanAdyantamaprameyamavikriyam / ekamevAdvayaM brahma neha nAnAsti kiJcana // 465 // [zruti kahatI hai-] vAstavameM sarvatra paripUrNa, anAdi, ananta, aprameya aura avikArI eka advitIya brahma hI hai| usameM aura koI nAnA padArtha nahIM hai| sadhanaM cidghanaM nityamAnandaghanamakriyam / ekamevAdvayaM brahma neha nAnAsti kiJcana // 466 // . jo ghanIbhUta sat, cit aura Ananda hai; aisA eka nitya, akriya aura advitIya brahma hI satya vastu hai, usameM koI nAnA padArtha nahIM hai| . Apn1Hindi.com pratyagekarasaM pUrNamanantaM sarvatomukham / ekamevAdvayaM brahma neha nAnAsti kiJcana // 467 // jo antarAtmA, ekarasa, paripUrNa, ananta aura sarvavyApaka hai aisA eka advitIya brahma hI hai| usameM nAnA padArtha koI nahIM hai / aheyamanupAdeyamanAgheyamanAzrayam / / ekamevAdvayaM brahma neha nAnAsti kizcana // 468 // jo na tyAjya hai, na grAhya hai aura na kisImeM sthita hone yogya hai tathA jisakA koI anya AdhAra bhI nahIM hai, aisA eka advitIya brahma hI satya hai, usameM nAnA padArtha koI nahIM hai / nirguNaM niSkalaM sUkSma nirvikalpaM niraJjanam / ekamevAdvayaM brahma neha nAnAsti kiJcana // 469 / / http://www.Apnihindi.com

Page #412
AtmAnubhavakA upadeza jo guNa aura kalAse rahita hai, sUkSma, nirvikalpa aura nirmala hai, aisA eka advitIya brahma hI satya hai; usameM nAnA padArtha kucha bhI nahIM hai| anirUpyasvarUpaM yanmanovAcAmagocaram / ekamevAdvayaM brahma neha nAnAsti kiJcana // 470 // jisakA rUpa varNana nahIM kiyA jA sakatA tathA jo mana aura vANIkA bhI viSaya nahIM hai, aisA eka advitIya brahma hI hai; usameM nAnA vastu koI bhI nahIM hai| satsamRddhaM svataHsiddhaM zuddhaM buddhamanIdRzam / ekameSAdvayaM brama neha nAnAsti kiJcana // 471 // jo satya, vaibhavapUrNa, svataHsiddha, zuddha, bodhasvarUpa aura upamArahita hai aisA eka advitIya brahma hI satya hai; usameM nAnA padArtha kucha bhI nahIM hai| AtmAnubhavakA upadeza nirastarAgA nirapAstabhogAH zAntAH sudAntA yatayo mahAntaH / vijJAya tattvaM parametadante prAptAH parAM nivRtimAtmayogAt // 472 // jinakA kisI bhI vastumeM rAga nahIM hai aura bhogakA bhI sarvathA anta ho gayA hai tathA jinakA citta zAnta evaM indriyoM saMyata haiM ve mahAtmA saMnyAsIjana hI isa parama tattvako jAnakara antameM isa adhyAtmayogake dvArA parama zAntiko prApta hue haiN| http://www.Apnihindi.com

Page #413
____ 152 viveka-cUrAmaNi mavAnapIda paratatvamAtmanaH svarUpamAnandaghanaM vicAya / vidhUya mohaM svamanaHprakalpitaM muktaH kRtArthoM bhavatu prabuddhaH // 473 // ataH he vatsa ! tuma bhI AtmAke isa parama tattva aura AnandadhanasvarUpakA vicAra karate hue apane manaHkalpita mohako chor3akara mukta ho jAo aura isa prakAra ajJAna-nidrAse jagakara kRtArtha ho jaao| samAdhinA sAdhu vinizcalAtmanA pazyAtmatattvaM sphuTabodhacakSuSA / niHsaMzayaM samyagavekSitazce www . cchrutaH padArtho na punarvikalpyate // 474 // samAdhike dvArA bhalI prakAra nizcala hue citta aura vikasita jJAna-netroMse isa Atmatattvako dekho, kyoMki yadi sunA huA padArtha niHsandeha hokara bhalI prakAra dekha liyA jAtA hai to usake viSayameM phira koI saMzaya nahIM hotA hai / khasyAvidyAvandhasambandhamokSA satyajJAnAnandarUpAtmalabdhau / zAkheM yuktirdezikoktiH pramANaM cAntaHsiddhA svAnubhUtiH pramANam // 475 // . : apane ajJAnarUpa bandhanakA saMsarga chUTa jAnese jo sacidAnandakharUpa AtmAkI prApti hotI hai-usameM zAkha, yukti, guruvAkya aura antaHkaraNase siddha honevAlA apanA anubhava pramANa hai| http://www.Apnihindi.com

Page #414
153 AtmAnubhavakA upadeza bandho mokSazca vRptitha cintArogyakSudhAdayaH / . svenaiva vedyA yajjJAnaM pareSAmAnumAnikam // 476 // bandhana, mokSa, tRpti, cintA, Arogya aura bhUkha Adi to apane Apa hI jAne jAte haiM, dUsaroMko unakA jo jJAna hotA hai vaha to kevala AnumAnika hI hai| taTasthitA bodhayanti guravaH zrutayo yathA / prajJayaiva taredvidvAnIzvarAnugRhItayA // 477 // zrutike samAna guru bhI brahmakA kevala taTastharUpase hI bodha karAte haiM; vidvAnko cAhiye ki apanI hI IzvarAnugRhIta* buddhise [usakA sAkSAt anubhava karake ] isa saMsAra-sAgarake pAra ho jaay| khAnubhUtyA svayaM jJAtvA svamAtmAnamakhaNDitam / saMsiddhaH sasukhaM tiSThebhirvikalpAtmanAtmani // 478 // apane anubhavase akhaNDa AtmAko svayaM jAnakara siddha huA puruSa nirvikalpa bhAvase AnandapUrvaka sadA AtmAmeM hI sthita rahe / - brahmakA sAkSAt nirUpaNa koI bhI nahIM kara sakatA, kyoMki vaha zabdakI zaktivRttise bAhara hai-zabda vahA~taka pahu~ca hI nahIM sakatA / usakA zana to lakSaNA-vRttise hI ho sakatA hai| ataH brahmakA sAkSAtkAra karaneke liye usakI upAdhirUpa isa nikhila prapaJcakA bAdha karanA par3atA hai, kyoMki isIne usake svarUpako AcchAdita kiyA huA hai| kintu dRzyakA bAdha usameM mithyAtva buddhi hue binA ho nahIM sakatA aura aisI buddhi ziSyako Izvara-kRpAke prabhAvase hI prApta hotI hai| isaliye bodha honeke liye zAstra-kRpA aura guru-kRpAke samAna bhagavatkRpA mI atyanta Avazyaka hai| http://www.Apnihindi.com

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viveka-cUDAmaNi vedAntasiddhAntaniruktireSA brahmaiva jIvaH sakalaM jagaJca / akhaNDarUpasthitireva mokSo brahmAdvitIye zrutayaH pramANam // 479 // vedAntakA siddhAnta to yahI kahatA hai ki jIva aura sampUrNa jagat kevala brahma hI hai aura usa advitIya brahmameM nirantara akhaNDarUpase sthita rahanA hI mokSa hai / brahma advitIya hai-isa viSayameM zrutiyA~ pramANa haiN| bodhopalabdhi iti guruvacanAcchratipramANA-. com paramavagamya satattvamAtmayuktyA / prazamitakaraNaH samAhitAtmA kvacidacalAkRtirAtmaniSThito'bhUt // 480 // isa prakAra guruke zruti-pramANayukta vacana aura apanI yuktiyoMdvArA paramAtmatattvako jAnakara citta aura indriyoMke zAnta ho jAnese koI eka ziSya nizcala vRttise AtmasvarUpameM sthita ho gayA / kazcitkAlaM samAdhAya pare brahmaNi mAnasam / vyutthAya paramAnandAdidaM vacanamabravIt // 481 // aura kucha derataka parabrahmameM cittako samAhitakara phira usa paramAnandamayI sthitise uThakara ye vacana bolaa| http://www.Apnihindi.com

Page #416
155 pravRttibrahmAtmanorekatayAdhigatyA buddhirvinaSTA galitA idaM na jAne'pyanidaM na jAne bodhopalabdha T kiM vA kiyadvA sukhamastyapAram ||482|| aho ! brahma aura AtmAkI ekatAkA jJAna honepara merI buddhi to ekadama naSTa ho gayI, sArI pravRtti dUra ho gayI, aba mujhe na idaM ( pratyakSa vastu ) kA jJAna hai aura na anidaM ( apratyakSa ) kA aura na maiM yahI jAnatA hU~ ki vaha apAra Ananda kaisA aura kitanA hai / 1 vAcA vaktumazakyameva manasA mantuM na vA zakyate svAnandAmRtapUrapUritaparabrahmAmbudhevaibhavam ambhorAzivizIrNavArSikazilAbhAvaM bhajanme mano yasyAMzAMzalave vilInamadhunAnandAtmanA nirvRtam ||483 // jalarAzi (samudra) meM par3akara gale hue varSAkAlika oloMkI avasthAko prApta huA merA mana jisa AnandAmRtasamudra ke eka aMzake bhI aMzameM lIna hokara aba ati AnandarUpase sthita ho gayA hai, usa AtmAnandarUpa amRtapratrAhase paripUrNa parabrahmasamudrakA vaibhava vANI se nahIM kahA jA sakatA aura manase manana nahIM kiyA jA sakatA / http://www.ApniHindi.com vagataM kena vA nItaM kutra lInamidaM jagat / adhunaiva mayA dRSTaM nAsti kiM mahadadbhutam ||484 //

Page #417
viveka-cUDAmaNi vaha saMsAra kahA~ calA gayA ? use kauna le gayA ! yaha kahA~ lIna ho gayA ! aho ! bar3A Azcarya hai jisa saMsArako meM abhI dekha rahA thA vaha kahIM dikhAyI nahIM detaa| kiM heyaM kimupAdeyaM kimanyatkiM vilakSaNam / akhaNDAnandapIyUSapUrNe brahmamahArNave // 485 // isa akhaNDa AnandAmRtapUrNa brahma-samudrameM kauna vastu tyAna hai ? kauna grAhya hai ? kauna sAmAnya hai ? aura kauna vilakSaNa hai| na kizcidatra pazyAmi na zRNomi na vemyaham / 'khAtmanaiva sadAnandarUpeNAsi vilakSaNaH // 486 // aba mujhe yahA~ na kucha dikhAyI detA hai, na sunAyI detA hai aura na maiM kucha jAnatA hI huuN| maiM to apane nityAnandavarUpa aAtmA sthita hokara apanI pahalI avasthAse sarvathA vilakSaNa ho gayA huuN| namo namaste gurave mahAtmane vimuktasaGgAya saduttamAya / nityAdvayAnandarasakharUpiNe bhUne sadApAradayAmbudhAne // 487 // yatkaTAkSazazisAndracandrikApAtadhUtabhavatApajazramaH / prAptavAnahamakhaNDavaibhavAnandamAtmapadamakSayaM kSaNAt 588 jinake kRpAkaTAkSarUpa candrakI snigdha candrikAke saMsasi saMsAra-tApa-janya zramake dUra ho jAnese maiMne kSaNabharameM akhaNDa rekarDa aura Anandamaya akSaya Atmapada prApta kiyA hai, una saMgarahita, http://www.Apnihindi.com

Page #418
bodhopalabdhi saMvaziromaNi, nitya-advitIya-AnandarasasvarUpa, ati mahAn aura nitya-apAra-dayAsAgara mahAtmA gurudevako bAraMbAra namaskAra hai| dhanyo'haM kRtakRtyo'haM vimukto'haM bhavagrahAt / nityAnandavarUpo'haM pUrNo'haM tadanugrahAt // 489 // una zrIgurudevakI kRpAse Aja maiM dhanya hU~, kRtakRtya hU~, saMsArabandhanase rahita hU~ tathA nityAnandasvarUpa aura sarvatra paripUrNa huuN| asaGgo'hamanaGgo'hamaliGgo'hamabhaGguraH / prazAnto'hamananto'hamatAnto'haM cirantanaH // 490 // meM asaMga hU~, azarIra hU~, aliGga hU~ aura akSaya hU~ tathA atyanta zAnta, ananta, atAnta ( nirIha ) aura purAtana huuN| akartAhamabhoktAhamavikAro'hamakriyaH / zuddhabodhasvarUpo'haM kevalo'haM sadAzivaH // 491 // 3 akartA hU~, abhoktA hU~, avikArI hU~, akriya hU~, zuddhakoSasvarUpa hU~, eka hU~ aura nitya kalyANasvarUpa huuN| draSTuH zroturvaktuH karturbhokturvibhinna evAham / nitynirntrnisskriyniHsiimaasnggpuurnnbodhaatmaa||492|| draSTA, zrotA, vaktA, kartA, bhoktA-maiM ina sabhIse bhinna hU~, maiM te nitya, nirantara, niSkriya, niHsIma, asaMga aura pUrNabodha. nAhamidaM nAhamado'pyubhayoravabhAsakaM paraM zuddham / cAvAbhyantarazUnyaM pUrNa brahmAdvitIyamevAham // 493 / / http://www.Apnihindi.com

Page #419
. maiM na yaha hU~, na vaha hU~, balki ina donoM ( sthUla-sUkSma jagat ) kA prakAzaka, bAhyAbhyantarazUnya, pUrNa, advitIya aura zuddha parabrahma hI huuN| nirupamamanAditatvaM tvamahamidamada itikalpanAdUram / nilyAnandaikarasaM satyaM brahmAdvitIyamevAham // 494 // jo upamArahita anAditattva 'tU, maiM, yaha, vaha' AdikI kalpanAse atyanta dUra hai vaha nityAnandaikarasasvarUpa, satya aura advitIya brahma hI maiM huuN| nArAyaNo'haM narakAntako'haM purAntako'haM puruSo'hamIzaH / akhaNDabodho'hamazeSasAkSIndi com nirIzvaro'haM nirahaM ca nirmamaH // 495 // maiM nArAyaNa hU~, narakAsurakA vighAtaka hU~, tripuradaityakA nAza karanevAlA hU~, parama puruSa hU~ aura Izvara huuN| maiM akhaNDabodhasvarUpa hU~, sabakA sAkSI hU~, svatantra hU~ tathA ahaMtA aura mamatAse rahita hU~ [ yaha sabhI varNana zuddha AtmatattvakA parabrahma paramAtmAse abheda pratipAdana karaneke liye hai| ] ___ sarveSu bhUteSvahameva saMsthito / jJAnAtmanAntarbahirAzrayaH san / / bhoktA ca bhogyaM svayameva sarva ____ yadyatpRthagdRSTamidantayA purA // 496 // jJAnasvarUpase sabakA Azraya hokara samasta prANiyoMke bAhara aura bhItara maiM hI sthita hU~ tayA- pahale jo-jo padArtha "idavRttidvArA http://www.Apnihindi.com

Page #420
bodhopalabdhi .159 bhinna-bhinna dekhe gaye the vaha bhoktA aura bhogya saba kucha svayaM maiM hI hU~ / mayyakhaNDa sukhAmbhodhau bahudhA vizvavIcayaH / utpadyante vilIyante mAyAmArutavibhramAt // 497|| mujha akhaNDa Ananda- samudra meM vizvarUpI nAnA taraGge mAyArUpI vAyuke vegase uThatI aura lIna hotI rahatI haiM / sthUlAdibhAvA mayi kalpitA bhramAdAropitA nu sphuraNena lokaiH / yathA kalpakavatsarAya kAle jaise nartvAdayo niSkala nirvikalpe ||498 || pa kAla meM svarUpase koI kalpa, varSa, ayana ( uttarAyaNa-dakSiNAyana ) aura Rtu AdikA vibhAga nahIM hai usI prakAra logoMne bhramavaza kevaLa sphuraNamAtra se hI Aropita karake mujhameM sthUla sUkSma Adi bhAtroMkI kalpanA kara lI hai / AropitaM nAzrayadUSakaM bhave kadApi nAdrakarotyUparabhUmibhAgaM mUDhairmatidoSadUSitaiH / marIcikAva (rimahApravAhaH // 499 // buddhi-doSase dUSita ajJAniyoMdvArA Aropita kI huI vastu apane Azrayako dUSita nahIM kara sakatI; jaise mRgatRSNAkA mahAn jala-pravAha apane Azraya Upara bhUmi khaNDako [ tanika bhI ] gIlA nahIM karatA / http://www.ApniHindi.com

Page #421
viveka-cUDAmaNi AkAzavallepavidUrago'ha AhAryavamityavinizcalo'ha mAdityavadbhAsyavilakSaNo'ham / mambhodhivatpAra vivarjito'ham // 500 || maiM AkAzake samAna nirlepa hU~, sUryake samAna aprakAzya hU~, parvatake samAna nitya nizcala hU~ aura samudrake samAna apAra hU~ / na me dehena sambandho megheneva vihAyasaH / ataH kuto me taddharmA jAgratsvamasuSuptayaH ||501 // jaise meghase AkAzakA koI sambandha nahIM hai vaise hI merA bhI zarIrase koI sambandha nahIM hai, to phira isa zarIra ke dharma jAgrat, svapna aura suSupti Adi mujhameM kaise ho sakate haiM Com upAdhirAyAti sa eva gacchati sa sa eva karmANi karoti bhujhe / eva jIryanpriyate sadAI 160 kulAdrivanizcala eva saMsthitaH ||502 || upAdhi hI AtI hai, vahI jAtI hai tathA vahI karmoM ko karatI aura unake phala bhogatI hai tathA vRddhAvasthAke prApta honepara vahI maratI hai| maiM to kula parvata ke samAna nitya nizcala bhAvase hI rahatA hU~ / na me pravRttirna ca me nivRttiH sadaikarUpasya ekAtmako yo niviDo nirantaro niraMzakasya / vyomeva pUrNaH sa kathaM nu ceSTate // 503 // http://www.ApniHindi.com

Page #422
bodhopalabdhi mujha sadA eka rasa aura niravayavakI na kisI viSaya meM pravRtti hai aura na kisIse nivRtti / bhalA jo nirantara ekarUpa ghanIbhUta aura AkAzake samAna pUrNa hai vaha kisa prakAra ceSTA kara sakatA hai / puNyAni pApAni nirindriyasya kuto 161 nizcetaso nirvikRternirAkRteH / mamAkhaNDasukhAnubhUte brUte nanvAgatamityapi zrutiH ||504 || indriya, citta, vikAra aura AkRtise rahita mujha akhaNDa AnandakharUpako pApa yA puNya kaise ho sakate haiM ? aura 'ananvAgataM puNyenAnanvAgataM pApena' * ( bRha 0 4 / 3 / 22 ) yaha zruti bhI aisA hI batalAtI hai|ndi. com chAyayA spRSTamuSNaM vA zItaM vA suSThu duSThu vA / na spRzatyeva yatkiJcitpuruSaM tadvilakSaNam ||505 || na sAkSiNaM sAkSyadharmAH saMspRzanti vilakSaNam / avikAramudAsInaM gRhadharmAH pradIpavat ||506 // jaise uSNa-zIta, acchI-burI- -kaisI hI vastu chAyAse chU jAnepara bhI usase sarvathA pRthak puruSakA tanika bhI sparza nahIM kara sakatI tathA gharako prakAzita karanevAle dIpakapara jaise gharake [ sundaratA, malinatA Adi ] kisI dharmakA koI prabhAva nahIM hotA vaise hI zarIra Adi dRzya padArthoMke dharma unase vilakSaNa * yaha AtmA puNya ( zAstravihita karma ) aura pApa ( zAstraniSiddha karma ) se asambaddha hai / http://www.ApniHindi.com

Page #423
viveka-cUDAmaNi 162 unake sAkSI AtmAko jo vikArarahita evaM udAsIna hai, tanika bhI nahIM chU skte| raveryathA karmaNi sAkSibhAvo - vahvaryathA vAyasi dAhakatvam / rajoyathAropitavastusaGga stathaiva kUTasthacidAtmano me // 507 // manuSyoMke koMmeM jaise sUryakA sAkSIbhAva hai, loheke jalAnemeM jaise agnikI dAhakatA hai aura Aropita sAdise jaise rajjukA saMga hai vaise hI mujha kUTastha cetana AtmAkA viSayoMmeM sAkSIbhAva hai / [arthAt jaise unakI pravRttiyA~ svAbhAvika haiM, kriyamANa nahIM, vaise hI AtmAkA sAkSIbhAva bhI viSayoMkI apekSAse khAbhAvika hai, vaha usakI kriyA nahIM hai| kartApi vA kArayitApi nAhaM bhoktApi vA bhojayitApi nAham / draSTApi vA darzayitApi nAha so'haM svayaMjyotiranIhagAtmA // 508 // maiM na karanevAlA hU~, na karAnevAlA hU~; na bhoganevAlA hU~, na bhugatAnevAlA hU~; aura na dekhanevAlA hU~, na dikhAnevAlA huuN| maiM to sabase vilakSaNa svayaMprakAza AtmA hI huuN| calatyupAdhau prativimbalaulya maupAdhikaM mUDhadhiyo nayanti / svavimbabhUtaM ravivadviniSkriya kartAsi mokkAsi hato'si heti // 509 // http://www.Apnihindi.com

Page #424
162 bodhopalabdhi jisa prakAra [jalarUpa ] upAdhike caJcala honepara mUDhabuddhi puruSa aupAdhika prativimbakI caJcalatAkA vimbabhUta sUryameM Aropa karate haiM usI prakAra ve sUryake samAna niSkriya AtmAmeM [ cittakI cazcalatAkA Aropakara ] 'maiM kartA hU~, bhoktA hU~, hAya mArA gayA' aisA kahA karate haiN| jale vApi sthale vApi luThatveSa jaDAtmakaH / nAhaM vilipye taddhamairghaTadhamaiMnabho yathA // 510 // ghar3eke dharmoMse jaise AkAzakA koI sambandha nahIM hotA vaise hI yaha jaDa deha jalameM athavA sthalameM kahIM bhI loTatA rahe maiM isake dharmoMse lipta nahIM ho sakatA / kartRtvabhoktRtvakhalatvamattatA-ndi . com jaDatvabaddhatvavimuktatAdayaH / buddhervikalpA na tu santi vastutaH svaminpare brahmaNi kevale'dvaye // 511 // kartApana, bhoktApana, duSTatA, unmatatA, jaDatA, bandhana aura mokSa--ye saba buddhikI hI kalpanAe~ haiM; ye prakRti Adise atIta kevalaM advitIya brahmasvarUpa svAtmAmeM vastutaH nahIM haiN| santu vikArAH prakRterdazadhA zatadhA sahasradhA vApi / kiM me'saGgacitestairna ghanaH kvacidambaraM spRzati // 512 // prakRtimeM dasoM, saikar3oM aura hajAroM vikAra kyoM na hoM unase mujha asaMga cetana AtmAkA kyA sambandha ? megha kabhI bhI AkAzako nahIM chU sktaa| http://www.Apnihindi.com

Page #425
164 viveka-cUDAmaNi avyaktAdisthUlaparyantameta dvizvaM yatrAbhAsamAtra pratItam / vyomaprakhyaM sUkSmamAdyantahInaM brahmAdvaitaM yattadevAhamami // 513 // avyaktase lekara sthUlabhUtaparyanta yaha samasta vizva jisameM AbhAsamAtra pratIta hotA hai tathA jo AkAzake samAna sUkSma aura Adi-antase rahita advaita brahma hai vahI maiM huuN| sarvAdhAraM sarvavastuprakAzaM sarvAkAraM sarvagaM sarvazUnyam / nityaM zuddhaM nizcalaM nirvikalpaM brahmAdvaitaM yattadevAhamasmi // 514 // jo sabakA AdhAra, saba vastuoMkA prakAzaka, sarvarUpa, sarvavyApI, sabase rahita, nitya, zudra, nizcala aura vikalparahita advaita brahma hai vahI maiM huuN| yatpratyastAzeSamAyAvizeSa pratyagrapaM pratyayAgamyamAnam / satyajJAnAnantamAnandarUpaM brahmAdvaitaM yattadevAhamasi // 515 // jo samasta mAyika bhedoMse rahita, antarAtmArUpa aura sAkSAt pratItikA aviSaya tathA ananta saccidAnandasvarUpa advaita brahma hai, vahI maiM huuN| http://www.Apnihindi.com

Page #426
165 bodhopalabdhi niSkriyo'smyavikAro'si niSkalo'smi nirAkRtiH / nirvikalpo'si nityo'si nirAlambo'si nirdvayaH // maiM kriyArahita, vikArarahita, kalArahita aura nirAkAra hU~ tathA nirvikalpa, nitya, nirAlamba aura advitIya huuN| sarvAtmako'haM sarvo'haM sarvAtIto'hamadvayaH / kevalAkhaNDabodho'hamAnando'haM nirantaraH // 517 // maiM sabakA AtmA, sarvarUpa, sabase pare aura advitIya hU~; tathA kevala akhaNDajJAnasvarUpa aura nirantara AnandarUpa huuN| khArAjyasAmrAjyavibhUtireSA _ bhavatkRpAzrImahimaprasAdAt / prAptA mayA zrIgurave mhaatmne| namo namaste'stu punarnamo'stu // 518 // he guro ! ApakI kRpA aura mahimAke prasAdase mujhe yaha khArAjya-sAmrAjyakI vibhUti prApta huI hai| Apa mahAtmAko merA bAraMbAra namaskAra ho| mahAsvapne mAyAkRtajanijarAmRtyugahane bhramantaM klizyantaM bahulataratApairanudinam / ahaGkAravyAghravyathitamimamatyantakRpayA prabodhya praskhApAtparamavitavAnmAmasi guro // 519 // maiM mAyAse pratIta honevAle janma, jarA aura mRtyuke kAraNa atyanta bhayAnaka mahAsvapnameM bhaTakatA huA dina-dina nAnA prakArake tApoMse santapta ho rahA thA, he guro ! ahaMkArarUpI vyAghrase LATAATAAT http://www.Apnihindi.com

Page #427
136 viveka-cUDAmaNi atyanta vyathita mujha dInako nidrAse jagAkara Apane merI bahuta bar3I rakSA kI hai| namastasmai sadekasmai kasmaicinmahase namaH / yadetadvizvarUpeNa rAjate gururAja te||520|| he gururAja ! Apake kisI usa mahAn tejako namaskAra hai, jo satvarUpa aura eka hokara bhI vizvarUpase virAjamAna hai| upadezakA upasaMhAra iti natamavalokya ziSyavayaM samadhigatAtmasukhaM prabuddhatattvam / pramuditahRdayaH sa dezikendraH punaridamAha vacaH paraM mahAtmA // 521 // isa prakAra AtmAnanda-aura tattvabodhako prApta hue usa ziSyazreSThako praNAma karate dekha mahAtmA gurudeva ati prasannacittase phira isa prakAra zreSTha vacana kahane lge| brahmapratyayasantatirjagadato brahmaiva satsarvataH pazyAdhyAtmazAprazAntamanasA sarvAsvavasthAsvapi / rUpAdanyadavekSituM kimamitazcakSuSmatAM vidyate tadvat brahmavidaH sataH kimaparaM buddhevihArAspadam / 522 / he vatsa ! apanI AdhyAtmika dRSTise zAntacitta hokara saba avasthAoMmeM . aisA hI dekha ki yaha saMsAra brahma-pratItikA hI pravAha hai isaliye yaha sarvathA satyasvarUpa brahma hI hai| netrayukta vyaktiko cAroM ora dekhaneke liye rUpake atirikta aura kyA http://www.Apnihindi.com

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167 upadezakA upasaMhAra vastu hai ? usI prakAra brahmajJAnIkI buddhikA viSaya satyasvarUpa brahmase atirikta aura kyA ho sakatA hai ? kastAM parAnandarasAnubhUti mutsRjya zUnyeSu rameta vidvAn / candre mahAhlAdini dIpyamAne citrendumAlokayituM ka icchet // 523 // usa paramAnandarasake anubhavako chor3akara anya thothe viSayoMmeM kauna buddhimAn ramaNa karegA? ati AnandadAyaka pUrNacandrake prakAzita rahate hue citralikhita candramAko dekhanekI icchA kauna karegA ? asatpadArthAnubhave na kizci- com na hyasti tRptinaM ca duHkhahAniH / tadadvayAnandarasAnubhUtyA tRptaH sukhaM tiSTha sadAtmaniSThayA // 524 // asat padArthoMke anubhavase na to kucha tRpti hI hotI hai aura na duHkhakA nAza hI; ataH usa advayAnandarasake anubhavase tRpta hokara satya AtmaniSThabhAvase sukhapUrvaka sthita ho| svayameva sarvathA pazyanmanyamAnaH svamadvayam / khAnandamanubhuJjAnaH kAlaM naya mahAmate // 525 // he mahAbuddhe ! saba ora kevala apaneko hI dekhatA huA, apaneko advitIya mAnatA huA aura AtmAnandakA anubhava karatA huA kAlakSepa kara / http://www.Apnihindi.com

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viveka-cUDAmaNi akhaNDabodhAtmani nirvikalpe vikalpanaM vyomni puraHprakalpanam / tadadvayAnandamayAtmanA sadA zAnti parAmetya bhajasva maunam // 526 // akhaNDa bodhasvarUpa nirvikalpa AtmAmeM kisI vikalpakA honA AkAza meM nagarakI kalpanAke samAna hai / isaliye advitIya Anandamaya AtmasvarUpa se sthita hokara paramazAnti lAbha kara mauna dhAraNa karo / tUSNImavasthA paramopazAntirasatkalpavikalpa hetoH 168 brahmAtmanA brahmavido mahAtmano com yatrAdvayAnandasukhaM nirantaram ||527|| mahAtmA brahmavettAke mithyA vikalpoMkI hetubhUtA buddhikI jo brahmabhAvase maunAvasthA hai vahI parama upazama hai, jisameM ki nirantara advayAnandarasakA anubhava hotA hai / nAsti nirvAsanAnmaunAtparaM sukhakRduttamam / vijJAtAtmakharUpasya svAnandarasapAyinaH // 528 // jisane AtmasvarUpako jAna liyA hai usa khAnandarasakA pAna karanevAle puruSake liye vAsanArahita maunase bar3hakara uttama sukhadAyaka aura kucha bhI nahIM hai / gacchaM stiSThannupa vizaJchayAno vAnyathApi vA / yathecchayA vasedvidvAnAtmArAmaH sadA muniH // 529 // http://www.ApniHindi.com

Page #430
upadezakA upasaMhAra vidvAn muniko ucita hai ki calate-phirate, baiThate-uThate, sote-jAgate athavA kisI aura avasthA meM rahate nirantara AtmAmeM ramaNa karatA huA icchAnukUla rahe / na dezakAlAsanadigyamAdi lakSyAdyapekSA pratibaddhavRtteH / saMsiddhatattvasya mahAtmano'sti khavedane kA niyamAdyapekSA // 530 // jisakI cittavRtti nirantara AtmasvarUpameM lagI rahatI hai tathA jise AtmatattvakI siddhi ho gayI hai usa mahApuruSako deza, kAla, Asana, dizA, yama, niyama tathA lakSya AdikI koI AvazyakatA nahIM hai / apane-Apako jAna lenepara bhalA niyama AdikI kyA apekSA hai ? ghaTo'yamiti vijJAtuM niyamaH ko nvakSyate / vinA pramANasuSTutvaM yasinsati padArthadhIH / / 531 // 'yaha ghar3A hai| aisA jAnaneke liye, jisase vastukA jJAna hotA hai, usa pramANa-sauSThavake atirikta bhalA aura kisa niyamakI AvazyakatA hai ? ayamAtmA nityasiddhaH pramANe sati bhAsate / na dezaM nApi vA kAlaM na zuddhiM vApyapekSate // 532 // AtmA nityasiddha hai, pramANa hote hI vaha svayaM bhAsane lagatA hai| [ apanI pratItike liye ] vaha deza, kAla athavA zuddhi Adi kisIkI bhI apekSA nahIM rkhtaa| http://www.Apnihindi.com

Page #431
viveka-cUDAmaNi devadatto'hamityetadvijJAnaM nirapekSakam / tadvabrahmavido'pyasya brahmAhamiti vedanam // 533 // jisa prakAra :maiM devadatta hU~! isa jJAnameM kisI niyamakI apekSA nahIM hai usI prakAra brahmavettAko 'maiM brahma hU~' yaha jJAna khataH hI hotA hai| bhAnuneva jagatsavaM bhAsate yasya tejasA / anAtmakamasattucchaM kiM nu tasyAvabhAsakam // 534 // sUryase jaise jagat prakAzita hotA hai vaise hI jisake prakAzase samasta asat aura tuccha anAtmapadArtha bhAsate haiM usako bhAsita karanevAlA aura kauna ho sakatA hai ? com vedazAstrapurANAni bhUtAni sakalAnyapi / yenArthavanti taM kiM nu vijJAtAraM prakAzayet // 535 // _veda, zAstra, purANa aura samasta bhUtamAtra jisase arthavAn ho rahe haiM usa sarvasAkSI paramAtmAko aura kauna prakAzita karegA ? eSa svayaMjyotiranantazakti rAtmAprameyaH sklaanubhuutiH| yameva vijJAya vimuktabandho jayatyayaM brahmaviduttamottamaH // 536 // yaha [ sarvasAkSI ] AtmA svayaMprakAza, anantazakti, aprameya aura sarvAnubhavasvarUpa hai, isako hI jAna lenepara vaha brahmavettAoMmeM sarvazreSTha mahAtmA saMsAra-bandhanase mukta hokara dhanya ho jAtA hai| http://www.Apnihindi.com

Page #432
171 nirala upadezakA upasaMhAra na khidyate no viSayaiH pramodate na sajate nApi virajyate ca / khaminsadA krIDati nandati svayaM nirantarAnandarasena tRptaH // 537 // viSayoMke prApta honepara vaha na dukhI hotA hai, na Anandita hotA hai, na unameM Asakta hotA hai aura na unase virakta hotA hai| vaha to nirantara AtmAnandarasase tRpta hokara svayaM apaneApameM hI krIDA karatA aura Anandita hotA hai / kSudhAM dehavyathAM tyaktvA bAlaH krIDativastuni / tathaiva vidvAn ramate nirmamo nirahaM sukhI // 538 // jisa prakAra khilaunA milanepara bAlaka apanI bhUkha aura zArIrika vyathAko bhI bhUlakara usase khelanemeM lagA rahatA hai usI prakAra ahaMkAra aura mamatAse zUnya hokara vidvAn apane AtmAmeM AnandapUrvaka ramaNa karatA rahatA hai| cintAzUnyamadainyabhaikSamazana pAnaM saridvAriSu svAtantryeNa niraGkuzA sthitirabhInidrA zmazAne vane / vastraM kSAlanazoSaNAdirahitaM digvAstu zayyA mahI saJcAro nigamAntavIthiSu vidAM krIDA pare brahmaNi // brahmavettA vidvAnkA cintA aura dInatArahita bhikSAnna hI bhojana tathA nadiyoMkA jala hI pAna hotA hai| unakI sthiti khatantratApUrvaka aura niraGkuza ( manamAnI ) hotI hai| unheM kisI prakArakA bhaya nahIM hotA, ve vana athavA zmazAnameM mukhakI nIMda http://www.Apnihindi.com

Page #433
viveka-cUDAmaNi sote haiM / dhone-sukhAne AdikI apekSAse rahita dizA [ athavA valkalAdi ] hI unake vastra haiM, pRthivI hI bichaunA hai, unakA AnA-jAnA vedAnta-vIthiyoMmeM hI huA karatA hai aura parabrahmameM hI unakI krIDA hotI hai| vimAnamAlambya zarIrametad bhunaktyazeSAnviSayAnupasthitAn / parecchayA bAlavadAtmavettA yo'vyaktaliGgo'nanuSaktabAyaH // 540 // vaha AtmajJAnI mahApuruSa isa zarIrarUpa vimAnameM baiThakara arthAt apane sarvAbhimAnazUnya zarIrakA Azraya lekara dUsaroMke dvArA upasthita kiye samasta viSayoMko bAlakake samAna bhogatA hai| kintu vAstavameM vaha prakaTa-cihnarahita aura bAhya padArthoMmeM Asaktirahita hotA hai| digambaro vApi ca sAmbaro vA __ tvagambaro vApi cidambarasthaH / unmattavadvApi ca bAlavadvA pizAcavadvApi caratyavanyAm // 541 // caitanyarUpa vastrase yukta vaha mahAbhAgyavAn puruSa vastrahIna, vastrayukta athavA mRgacarmAdi dhAraNa karanevAlA hokara unmattake samAna, bAlakake samAna athavA pizAcAdike samAna svecchAnukUla bhUmaNDalameM vicaratA rahatA hai| http://www.Apnihindi.com

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173 upadezakA upasaMhAra kAmAnI kAmarUpI saMzcaratyekacaro muniH / svAtmanaiva sadA tuSTaH svayaM sarvAtmanA sthitaH // 542 // vayaM sarvAtmabhAvase sthita, sadA apane AtmAmeM hI santuSTa aura akelA vicaranevAlA vaha muni apane icchAnusAra ( jaba icchA ho taba ) anna grahaNa karatA hai aura manamAnA rUpa dhAraNa kara vicaratA rahatA hai| kacinmUDho vidvAnkvacidapi mahArAjavibhavaH kacidbhrAntaH saumyaH kvacidajagarAcArakalitaH / kacitpAtrIbhUtaH kvacidavamataH kApyaviditazvaratyevaM prAjJaH satataparamAnandasukhitaH // 543 // brahmavettA mahApuruSa kahIM mUDha, kahIM vidvAn aura kahIM rAjAmahArAjAoMke-se ThATa-bATase yukta dikhAyI detA hai| vaha kahIM bhrAnta, kahIM zAnta aura kahIM ajagarake samAna nizcala bhAvase par3A dIkha par3atA hai / isa prakAra nirantara paramAnandameM magna huA vidvAn kahIM sammAnita, kahIM apamAnita aura kahIM ajJAta rahakara alakSita gatise vicaratA hai| nirdhano'pi sadA tuSTo'pyasahAyo mahAbalaH / nityatRpto'pyabhuJjAno'pyasamaH samadarzanaH // 544 // vaha nirdhana honepara bhI sadA santuSTa, asahAya honepara bhI mahAbalavAn, bhojana na karanepara bhI nityatRpta aura viSayabhAvase bartatA huA bhI samadarzI hotA hai| http://www.Apnihindi.com

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viveka-cUDAmaNi 174 api kurva akkurvANazcAbhoktA phalabhogyapi / zarIryaSyazarIryeSa paricchinno'pi sarvagaH // 545 // vaha mahAtmA saba kucha karatA huA bhI akartA hai, nAnA prakAra ke phala bhogatA huA bhI abhoktA hai, zarIradhArI honepara bhI azarIrI hai aura paricchinna honepara bhI sarvavyApI hai / azarIraM sadA santamimaM brahmavidaM kacit / priyApriye na spRzatastathaiva ca zubhAzubhe // 546 // sadA azarIra-bhAvameM sthita rahanese isa brahmavettAko priya athavA apriya tathA zubha athavA azubha kabhI chU nahIM sakate / sthUlAdisambandhavato'bhimAninaH www.sukhaM ca duHkhaM ca zubhAzubhe ca / vidhvastabandhasya sadAtmano muneH kutaH zubhaM vApyazubhaM phalaM vA // 547 // jisa dehAbhimAnIkA sthUla sUkSma Adi deoMse sambandha hotA hai, usIko sukha athavA duHkha tathA zubha athavA azubhakI prApti hotI hai; jisakA dehAdi-bandhana TUTa gayA hai, satsvarUpa muniko zubha athavA azubha phalakI prApti kaise ho sakatI hai ? tamasA grastavadbhAnAdagrasto'pi ravirjanaiH / usa grasta ityucyate bhrAntyA hyajJAtvA vastulakSaNam // 548|| tadvaddehAdibandhebhyo vimuktaM brahmavittamam / pazyanti dehivanmUDhAH zarIrAbhAsadarzanAt // 549 // vAstavika bAtako na jAnaneke kAraNa jaise rAhuse prasta na honepara bhI prasta-sA pratIta honeke kAraNa loga bhramavaza sUryako http://www.ApniHindi.com

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175 upadezakA upasaMhAra rAgu-prasta kahate haiM; vaise hI dehAdi-bandhanase chUTe hue brahmavettAkA AbhAsamAtra zarIra dekhakara ajJAnIjana use dehayukta-sA mAnate haiM / . ahinilayanIvArya muktadehastu tiSThati / itastatazcAlyamAno yatkiJcitprANavAyunA // 550 // yaha mukta puruSakA zarIra to sA~pakI kA~culIke samAna prANavAyudvArA kucha idhara-udhara calAyamAna hotA huA par3A rahatA hai| [ usameM kartRtvAbhimAnakA atyantAbhAva honeke kAraNa vAstavameM kriyA nahIM hotI] | srotasA nIyate dAru yathA nimnonnatasthalam / daivena nIyate deho yathAkAlopabhuktiSu // 551 // jaise jalake pravAhase lakar3I U~ce-nIce sthAnoMmeM bahA le jAyI jAtI hai, usI prakAra daivake dvArA hI usakA zarIra samayAnukUla bhogoMko prApta karatA hai| prArabdhakarmaparikalpitavAsanAbhiH / saMsArivaJcarati bhuktiSu muktadehaH / siddhaH vayaM vasati sAkSivadatra tUSNIM cakrasya mUlamiva klpviklpshuunyH||552|| mukta puruSakA zarIra prArabdhakarmase kalpita vAsanAoMdvArA saMsArI puruSake samAna nAnA bhogoMko bhogatA hai| siddha puruSa to svayaM kulAla-cakrake mUlakI bhA~ti saMkalpa-vikalpase rahita hokara sAkSI-bhAkse mauna hokara rahatA hai| naivendriyANi viSayeSu niyukta eSa naivopayukta upadarzanalakSaNasyaH / http://www.Apnihindi.com

Page #437
viveka-cUDAmaNi naiva kriyAphalamapIpadavedhate sa khaanndsaandrrspaansumttcittH||553|| brahmavettA puruSa atyanta saghana AtmAnandarasake pAnase matavAlA hokara sAkSIrUpase sthita huA indriyoMko na to viSayoMmeM lagAtA hai aura na unheM viSayoMse haTAtA hai| vaha apane karmoMke phalakI ora to dekhatA bhI nahIM hai| lakSyAlakSyagatiM tyaktvA yastiSThetkevalAtmanA / ziva eva svayaM sAkSAdayaM brahmaviduttamaH // 554 // jo lakSya aura alakSya donoM dRSTiyoMko tyAgakara kevala eka AtmakharUpase sthita rahatA hai vaha brahmavettAoMmeM zreSTha mahApuruSa sAkSAt ziva hI hai| [ arthAt anya vastuke abhAvake kAraNa jisakA koI lakSya ( prAptavya ) nahIM hotA aura jaDa athavA soye hue puruSake samAna jo jJAnazUnya bhI nahIM hotA vaha puruSa hI zreSThatama AtmaniSTha hai / jIvanneva sadA muktaH kRtArthoM brhmvittmH| upAdhinAzAhauva san brahmApyeti niyam // 555 // aisA brahmajJAnI jItA huA bhI sadA mukta aura kRtArtha hI hai, zarIrarUpa upAdhike naSTa honepara vaha brahmabhAvameM sthita huA hI advitIya brahmameM lIna ho jAtA hai| zailUSo veSasadbhAvAbhAvayozca yathA pumAn / tathaiva brahmavicchreSThaH sadA brahmaiva nAparaH // 556 // naTa jaise vicitra veSa-vinyAsa dhAraNa kiye rahanepara athavA usake abhAvameM bhI puruSa hI hai, vaise hI brahmavettA upAdhiyukta http://www.Apnihindi.com

Page #438
upadezakA upasaMhAra ho athavA upAdhimukta, sadA brahma hI hai; aura kucha nahIM / yatra kApi vizIrNa satparNamiva tarorvapuHpatanAt / brahmIbhUtasya yateHprAgeva hi taccidagninAdagdham // 557 // jahA~-tahA~ gire hue vRkSake sUkhe pattoMke samAna brahmIbhUta yatikA zarIra kahIM bhI gire vaha to pahale hI caitanyAgnise dagdha huA rahatA hai| sadAtmani brahmaNi tiSThato muneH pUrNAdvayAnandamayAtmanA sadA / na dezakAlAdhucitapratIkSA tvabyAMsavipiNDavisarjanAya // 558 // satvarUpa brahmameM sadaiva paripUrNa advitIya AnandasvarUpase sthita rahanevAle muniko isa tvacA, mAMsa aura mala-mUtrake piNDako tyAganeke liye kisI yogya dezakAla AdikI apekSA nahIM hotii| dehasya mokSo no mokSo na daNDasya kamaNDaloH / avidyAhRdayagranthimokSo mokSo yatastataH // 559 // kyoMki mokSa hRdayakI avidyArUpa pranthike nAzako hI kahate haiM / isaliye deha athavA daNDa-kamaNDaluke tyAgakA nAma mokSa nahIM hai| kulyAyAmatha nadyAM vA zivakSetre'pi ctvre| parNa patati cettena taroH kiM nu zubhAzubham // 560 // vRkSakA sUkhakara ar3A huA pattA nAlImeM, nadImeM, zivAlayameM athavA kisI cabUtarepara kahIM bhI gire, usase vRkSakA kyA hAnilAbha ho sakatA hai| vi.ca. 2 http://www.Apnihindi.com

Page #439
viveka-cUDAmaNi patrasya puSpasya phalasya nAzavada dehendriyamANadhiyAM vinAzaH / naivAtmanaH svasya sadAtmakasyAnandakRtervRkSavadasti caiSaH // 561 // vRkSake patte, phUla aura phaloMke samAna nAza to jIvake deha, indriya, prANa aura buddhi AdikA hI hotA hai, sadAnandakharUpa svayaM AtmAkA nAza kabhI nahIM hotA; vaha to vRkSake samAna nitya nizcala hai / prajJAnaghana ityAtmalakSaNaM satyasUcakam / anUdyopAdhikasyaiva kathayanti vinAzanam // 562 // 'prajJAnaghana' yaha AtmAkA lakSaNa usakI satyatAkA sUcaka - vijJajana aisA anuvAda ( varNana ) karake upAdhi-kalpita vastukA hI vinAza batAte haiM / avinAzI vA are'yamAtmeti zrutirAtmanaH / prabravItyavinAzitvaM vinazyatsu vikAriSu / 563 // "are yaha AtmA avinAzI hai' yaha zruti bhI vikArI deha AdikA nAza honepara AtmA avinAzitvakA hI pratipAdana karatI hai / pASANavRkSatRNadhAnyakaTAmbarAdyA 178 dagdhA bhavanti hi mRdeva yathA tathaiva / dehendriyAsumana Adi samastadRzyaM jJAnAgnidagdhamupayAti parAtmabhAvam ||564 // * 'avinAzI vA are'yamAtmAnucchittidharmA' (bRha0 4 15 | 14 http://www.ApniHindi.com

Page #440
upadezakA upasaMhAra jisa prakAra patthara, vRkSa, tRNa, anna, bhUsA aura vastra Adi jalanepara miTTI hI ho jAte haiM usI prakAra deha, indriya, prANa aura mana Adi sampUrNa dRzya padArtha jJAnAgnise dagdha ho jAnepara paramAtmasvarUpa hI ho jAte haiM / 179 vilakSaNaM yathA dhvAntaM lIyate bhAnutejasi / tathaiva sakalaM dRzyaM brahmaNi pravilIyate // 565 // jaise sUryakA prakAza honepara usase viparIta svabhAvavAlA andhakAra usImeM lIna ho jAtA hai vaise hI sampUrNa dRzya-prapaJca jJAnodaya honepara brahmameM hI lIna ho jAtA hai / ghaTe naSTe yathA vyoma vyomaiva bhavati sphuTam | tathaivopAdhivilaye brahmaiva brahmavitsvayam ||566 // ghar3eke naSTa honepara jaise ghaTAkAza mahAkAza hI ho jAtA hai vaise hI upAdhikA laya honepara brahmavettA svayaM brahma hI ho jAtA hai / kSIraM kSIre yathA liptaM tailaM taile jalaM jale / saMyuktamekatAM yAti tathAtmanyAtmavinmuniH // 567 // jaise dUdhameM milakara dUdha, tailameM milakara taila aura jalameM milakara jala eka hI ho jAte haiM vaise hI AtmajJAnI muni AtmAmeM lIna honepara AtmakharUpa hI ho jAtA hai / evaM videhakaivalyaM sanmAtratvamakhaNDitam / brahmabhAvaM prapadyaiSa yatirnAvartate punaH // 568 // akhaNDa sattAmAtra se sthita honA hI videha - kaivalya hai / isa prakAra brahma-bhAvako prApta hokara yaha yati phira saMsAra-cakrameM nahIM par3atA / http://www.ApniHindi.com

Page #441
viveka-dhUrAmaNi sadAtmaikatvavijJAnadagdhAvidyAdivarmaNaH / amuSya brahmabhUtatvAd brahmaNaH kuta udbhavaH // 569 // - brahma aura AtmAke ekatva-jJAnarUpa agnise avidyAjanyaH zarIrAdi upAdhike dagdha ho jAnepara to yaha brahmavettA brahmarUpa hI ho jAtA hai aura brahmakA phira janma kaisA ? mAyAklapsau bandhamokSo na staH khAtmani vstutH| yathA rajau niSkriyAyAM sabhAsavinirgamau // 570 // bandhana aura mokSa mAyAse hI hue haiM; ve vastutaH AtmAmeM nahIM haiM, jaise kriyAhIna rajjumeM sarpa-pratItikA honA na honA bhramamAtra hai, vAstavameM nhiiN| . , AvRteH sadasattvAbhyAM vaktavye bandhamokSaNe / nAvRtibrahmaNaH kAcidanyAbhAvAdanAvRtam / yadyastyadvaitahAniH syAd dvaitaM no sahate zrutiH // 571 // ajJAnakI AvaraNazaktike rahane aura na rahanese hI kramazaH bandha aura mokSa kahe jAte haiM aura brahmakA koI AvaraNa ho nahIM sakatA, kyoMki usase atirikta aura koI vastu hai nahIM; ataH vaha anAvRta hai / yadi brahmakA bhI AvaraNa mAnA jAya to advaita siddha nahIM ho sakatA aura dvaita zrutiko mAnya nahIM hai| ___ bandhaM ca mokSaM ca mRSaiva mUDhA .. buddhaguNaM vastuni kalpayanti / hagAvRti medhakRtAM yathA / vo ... yato'nyAsaGgacidekamakSaram // 572 // http://www.Apnihindi.com

Page #442
upadezakA upasaMhAra bandha aura mokSa donoM buddhike guNa haiM / jaise meghake dvArA dRSTike TaiMka jAnepara sUryako DhaMkA huA kahA jAtA hai usI prakAra mUDha puruSa unakI kalpanA AtmatattvameM vyartha hI karate haiM; kyoMki brahma to sadaiva advitIya, asaMga, caitanyakharUpa, eka aura avinAzI hai| astIti pratyayo yazca yazca nAstIti vastuni / buddhareva guNAvetau na tu nityasya vastunaH // 573 // padArthakA honA aura na honA-aisA jo jJAna hai vaha buddhikA hI guNa hai; nitya vastu AtmAkA nhiiN| atastau mAyayA klaptau bandhamokSau na cAtmani / niSkale niSkriye zAnte niravaye niraJjane / advitIye pare tacce vyomavatkalpanA kutaH // 574 // isaliye AtmAmeM ye bandha aura mokSa donoM mAyAse kalpita haiM, vastutaH nahIM haiN| kyoMki AkAzake samAna niravayava, niSkriya, zAnta, nirmala, niraJjana aura advitIya paramatattvameM kalpanA kaise ho sakatI hai ? na nirodho na cotpattirna baddho na ca sAdhakaH / na mumukSurna vai mukta ityeSA paramArthatA // 575 / / ataH paramArtha ( vAstavika ) bAta to yahI hai ki na kisIkA nAza hai, na utpatti hai, na bandhana hai aura na koI sAdhaka hai tathA na mumukSu (mukta honekI icchAvAlA ) hai, na mukta hai| sakalanigamacUDAkhAntasiddhAntarUpaM paramidamatiguhyaM darzitaM te mayAdha / http://www.Apnihindi.com

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viveka cUDAmaNi 182 apagatakalidoSaM kAmanirmuktabuddhi svasutavadasavAM bhAvayitvA mumukSum ||576 // he vatsa ! kalike doSoMse rahita, kAmanAzUnya tujha mumukSuko apane putra ke samAna samajhakara maiMne bAraMbAra sakala zAstroMkA sAraziromaNi yaha ati guhya parama siddhAnta tere sAmane prakaTa kiyA hai / ziSyakI vidA iti zrutvA gurorvAkyaM prazrayeNa kRtAnatiH / sa tena samanujJAto yayau nirmuktabandhanaH // 577 // gurudeva ke aise vacana suna ziSyane ati namratAse unheM praNAma kiyA aura saMsAra-bandhanase mukta ho unakI AjJA pAkara calA gayA / gururevaM sadAnandasiddhau nirmagnamAnasaH / pAvayanvasudhAM sarvA vicacAra nirantaram ||578 // aura gurujI bhI saccidAnandasamudrameM manamana hue sampUrNa pRthivIko pavitra karate nirantara vicarane lage / anubandha-catuSTaya ityAcAryasya ziSyasya saMvAdenAtmalakSaNam / mumukSUNAM sukhabodhopapattaye // 579 // nirUpitaM isa prakAra guru aura ziSyake saMvAdarUpase mumukSuoMko sugamatAbodha honeke liye yaha AtmajJAnakA nirUpaNa kiyA gayA hai| * * isa zloka meM zrIzaMkarAcAryajIne granthake anubandha catuSTayakA varNana kiyA hai / isa granthakA adhikArI mumukSu puruSa hai, viSaya AtmajJAna hai, sambandha nirUpya - nirUpaka hai aura prayojana 'mumukSuoMko sugamatAse AtmajJAnakI siddhi' hai / http://www.ApniHindi.com

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183 hitamimanupadezamAdriyantAM vihitanirastasamasta cittadoSAH / bhavasukhaviratAH prazAntacittAH prantha-prazaMsA zrutirasikA yatayo mumukSavo ye // 580 // vedAntavihita zravaNAdike dvArA jinake citta ke samasta doSa nikala gaye haiM aura jo saMsArasukhase virakta, zAntacitta, zrutirahasyake rasika aura mokSakAmI haiM ve yatijana isa hitakArI upadezakA Adara kreN| grantha-prazaMsA saMsArAdhvani tApabhAnukiraNaprodbhUtadAhavyathA khinnAnAM jalakAGkSanyA marubhuvi zrAntyA paribhrAmyatAm / atyAsanamudhAmbudhiM sukhakaraM brahmAdvayaM darzayantyeSA zaGkarabhAratI vijayate nirvANasandAyinI / 581 / saMsAra-mArga meM nAnA prakArake klezarUpI sUryakI kiraNoMse utpanna e dAikI vyathAse pIr3ita hokara marusthalameM jalakI icchAse bhaTakate - mA~ puruSoM ko ati nikaTameM hI advitIya brahmarUpa atyanta AnandadAyaka amRtakA samudra dikhAnevAlI yaha zrIzaMkarAcAryajIkI nirvANadAyinI vANI nirantara jayako prApta ho rahI hai / iti zrImatparamahaMsaparivrAjakAcArya govinda bhagavatpUjyapAdaziSyazrImacchaGkarabhagavatkRto vivekacUDAmaNiH samAptaH / http://www.ApniHindi.com

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